22G38ZQ 


CHRISTIAN  SOCIOLOGY. 


BY 


J.  H.  W.  STUCKENBEEG,  D.D., 


PROFESSOR     IN     THE     THEOLOGICAL     DEPARTMENT    OF    WITTENBERG     COLLEGE. 


NEW   YORK: 

FUNK  &  WAGNALLS  COMPANY, 

LONDON  AND  TORONTO. 
1895. 


Entered,  according  to  Act  of  Congress,  in  the  year  1880, 

By  I.  K.  FUNK  &  CO., 
In  the  Office  of  the  Librarian  of  Congress,  at  Washington. 


TABLE    OF    CONTENTS. 


INTRODUCTION. 

PACK 

THE  STUDY  OF  CHRISTIAN  SOCIETY  —  ITS  NEGLECT  AND 


ITS  IMPORTANCE. 


CHAPTER  I. 

Definition   of  Christian  Sociology. — Relation  to  other  De- 
partments of  Theology. — Method 25 


FIRST    PART. 
THE  NATURE  AND  THE  RELATIONS  OP  CHRISTIAN  SOCIETY. 

CHAPTER  II. 

X" 

The  Genesis  of  Christian  Society 62 

CHAPTER  III. 

The  Social  Teachings  and  Relations  of  Christ 88 

CHAPTER  IV. 

The  Christian  View  of  Humanity 103 

CHAPTER  V. 
The  Members  of  the  Spiritual  Brotherhood 119 


2203820 


jv  TABLE  OF  CONTENTS. 

CHAPTER  VI. 

PAGE 

The   Recognition  of    Membership  in  the  Visible  Church 
and  in  Christian  Society 134 

CHAPTER  VII. 
The  Unity  of  Christian  Society 150 

CHAPTER  VIII. 
Diversity  in  Christian  Society 107 

CHAPTER  IX. 
The  Relations  of  Christian  Society 183 


SECOND  PART. 
CHRISTIAN    SOCIAL   ETHICS. 
Introductory  Remarks. — The  Nature  of  the  Practical 213 

CHAPTER  X. 
The  Controlling  Principle  of  Christian  Social  Ethics 217 


FIRST  DIVISION. 

THE  LOVE  OF  THE  CHRISTIAN  IN  ITS  APPLICATION  TO  HIM- 
SELF AS  A  MEMBER  OF  SOCIETY. 

CHAPTER  XI. 
Self-Love  and  Society 233 

CHAPTER  XII. 

Christian  Self-Culture  in  its  Social  Aspects 248 


TABLE  OF  CONTENTS.  V 

CHAPTER  XIII. 

PAGE 

Duties  which  the  Christian  owes  Himself  in  Society,  and 
which  he  owes  the  Cause  he  represents 266 

SECOND  DIVISION. 
CHAPTER  XIV. 

Christian   Love  in  its  Application  to  Others,  irrespective 
of  their  Character 280 

THIRD  DIVISION. 

CHAPTER  XV. 

Christian  Love  in  its  Application  to  other  Christians.. ...  298 

FOURTH  DIVISION. 

CHAPTER  XVI. 

Christian  Love  in  its  Application  to  those  who  are  not 
Christians..  .  339 


CHAPTER  XVII. 
The  Passion  for  Humanity 363 


PREFACE. 

No  attempt  is  here  made  to  treat  the  subject  of 
Christian  Sociology  exhaustively.  It  is  rather  the  au- 
thor's aim  to  present  it  clearly,  to  urge  its  claims  to 
careful  study,  to  show  its  practical  bearings,  and  to 
call  on  Christian  scholars  to  aid  in  its  further  develop- 
ment. The  field  of  thought  here  entered  is  rich  but 
unexplored  ;  and,  perhaps,  little  more  can  now  be 
done  than  to  call  attention  to  the  wealth  which  the 
Christian  thinker  may  appropriate.  Instead  of  claim- 
ing to  have  perfected  the  system,  the  author  rather 
regards  the  treatment  as  tentative,  and  is  satisfied  with 
the  modest  claim  of  giving  elements,  hints,  principles, 
outlines,  suggestive  thoughts,  and  guide-boards  for 
future  explorers. 

Whoever  comprehends  this  subject  will  appreciate 
its  freshness,  and  will  realize  that  there  is  in  it  a  cre- 
ative energy  calculated  to  inspire  the  mind  with  new 
thought  and  the  heart  with  new  emotions.  But  he 
will  also  appreciate  the  difficulty  in  the  treatment, 
since  in  the  definition  and  arrangement  no  help  can 
be  gained  from  other  books.  The  writer  on  Christian 
Sociology  is  a  pioneer  who  finds  no  preparation  for 


ii  PKEFACE. 

his  work,  but  his  mission  is  to  prepare  the  way  for 
others.  But  while  the  newness  of  the  subject  invests 
it  with  difficulty,  it,  at  the  same  time,  is  a  strong  at- 
traction to  thoughtful,  inquiring,  original  minds. 
This  volume  is  not  intended  for  those  who  are  willing 
to  walk  only  on  beaten  tracks  ;  nor  will  it  likely  at- 
tract those  who  can  use  the  materials  of  thought  only 
after  they  have  been  fully  developed  and  shaped  by 
thinkers.  But  those  who  seek  and  ask  and  knock, 
who  can  venture  into  fields,  green  and  flowery  but 
untrodden,  and  who,  as  true  artists,  can  form  into 
symmetry  and  beauty  fresh  materials  of  thought,  will 
find  this  subject  (in  whatever  light  they  may  regard 
the  author's  treatment  of  it)  attractive,  stimulating, 
and  inspiring.  To  such  it  is  commended  for  study, 
for  deeper,  broader,  and  more  systematic  develop- 
ment, and  for  practical  application  in  daily  life. 


ISTTRODTJCTIOK 

THE    STUDY    OF    CHRISTIAN      SOCIETY ITS     NEGLECT    AND 

ITS    IMPORTANCE. 

A  NEW  subject  may  arrest  the  attention  by  its  nov- 
elty and  by  the  expectations  it  excites.  There  are 
modern  Athenians,  who  are  anxious  "  either  to  tell  or 
to  hear  some  new  thing."  The  inquisitive  will  come 
to  the  new  theme  to  see  whether  it  enlarges  their 
range  of  thought,  or  gives  a  new  standpoint  from 
which  to  view  familiar  objects,  or  gives  freshness  to 
old  truths.  Those  who  are  on  the  alert  for  the  sensa- 
tional will  look  for  something  that  is  startling  ;  while 
others  will  be  thankful  for  any  suggestive  thought, 
which  gives  fresh  impulses  and  leads  the  mind  out  of 
its  accustomed  grooves  into  new  channels. 

But  while  a  new  subject  has  advantages,  it  may  also 
have  disadvantages.  The  very  expectations  excited 
may  place  the  author  at  a  disadvantage  ;  and  his 
readers  may  fail  to  find  the  novelty,  the  freshness,  and 
the  originality  they  expected.  A  new  subject  does 
not  necessarily  make  a  fresh  book.  Then  there  are 
some  who  look  with  suspicion  on  everything  that  is 
new  in  literature  or  out  of  the  usual  order,  anything 
which  threatens  to  disturb  them  in  their  ease  or  lift 
them  out  of  their  ruts.  There  is  an  extreme  conserv- 
atism, which  meets  with  hostility  whatever  is  new, 


2  INTRODUCTION. 

fearing  that  it  may  take  the  place  of  the  old.  Those 
who  are  under  the  dominion  of  this  conservatism,  are 
so  prejudiced  that  they  cannot  do  juslice  to  the  new  ; 
while  there  are  others  who  regard  a  new  suhject  with 
an  apathy  that  is  worse  than  direct  opposition.  It  is 
especially  in  theology  that  any  seeming  innovation  is 
likely  to  encounter  the  most  serious  obstacles.  As  the 
religious  interests  are  peculiarly  important,  they  are 
apt  to  excite  deep  feeling  and  strong  prejudice  ;  hence 
new  departures  in  theology  generally  meet  with  spe- 
cial opposition,  lest  they  might  interfere  with  these 
interests.  Whoever  leaves  the  beaten  track  can  hardly 
expect  to  escape  the  charge  of  presumption.  "What- 
ever is  new  must  pass  through  a  severe  ordeal  before 
it  can  take  its  place  by  the  side  of  that  which  is  firmly 
established,  and  around  which  thoughts  and  feelings 
and,  perhaps,  prejudices  have  crystallized  for  ages. 
The  old  ways,  like  old  wine,  are  regarded  as  the  best, 
and  a  venerable  antiquity  is  often  a  strong  recommen  - 
dation. 

The  subject  of  this  volume  is,  indeed,  new,  but  it 
has  none  of  the  advantages  or  disadvantages  of  that 
which  is  startling  or  sensational.  No  doubt  the  sub- 
ject will  meet  with  its  full  share  of  prejudice  and  op- 
position. It  will  receive  most  favor  from  minds  which 
can  enter  with  zest  a  region  but  little  explored,  and 
which  by  vigorous,  original  thinking  can  take  crude 
materials  and  shape  them  into  a  rounded  system. 
It  will  be  sure  to  arrest  the  attention  of  those  who 
realize  that  we  are  living  in  a  transition  period, 
that  the  Church  is  passing  through  a  crisis,  that 
important  changes  and  new  developments  are  im- 
minent, and  that  the  marshaling  of  new  forces 


INTRODUCTION.  3 

into  the  service  of  the  Church  is  as  essential  as 
the  conservation  of  the  old  ones.  There  are,  no 
doubt,  some  who  will  feel  the  importance  of  the  sub- 
ject, and  who  will  enter  on  its  study  with  deep  inter- 
est. They  will  appreciate  it  as  of  vital  interest,  as  an 
outgrowth  of  the  times,  and  as  calculated  to  meet  a 
need  of  the  age.  To  such  persons  it  will  be  sugges- 
tive of  fresh  thought  ;  it  will  give  them  new  and 
broader  views  of  old  subjects,  and  will  lead  them  into 
interesting  regions  but  little  known.  And  the  sub- 
ject is  of  sufficient  living  interest  and  importance  to 
exert  a  stimulating  influence  on  theological  literature 
in  general,  even  if  the  treatment  of  the  subject  is  at 
first  very  defective. 

It  is,  of  course,  not  claimed  that  Christian  society 
has  not  been  studied  in  the  past.  In  the  New  Testa- 
ment, in  theological  works,  and  in  sermons,  it  neces- 
sarily receives  much  attention.  Especially  in  works 
on  ethics  are  the  social  duties  discussed,  in  some  of 
them  quite  fully.  But  it  seems  that  the  subject  of 
this  volume  has  never  been  treated  thoroughly  and 
systematically.  The  author  has  frequently  and  deeply 
felt  the  need  of  a  science  giving  an  explanation  of  the 
nature,  the  relations,  and  the  duties  of  Christian  so- 
ciety. Books  on  this  subject  are  greatly,  needed  by 
the  theologian,  the  preacher,  and  the  intelligent 
Christian  layman.  But  a  searching  investigation  into 
theological  literature,  and  inquiry  among  men  famil- 
iar with  this  literature,  have  convinced  him  that  no 
such  book  exists.  Books  were  found  which  discuss 
social  principles,  and  which  discuss,  from  a  Christian 
standpoint,  important  social  problems.  There  are 
popular  works  and  addresses  on  social  duties,  and  on 


4  INTRODUCTION. 

various  phases  of  social  life.  But  there  is  no  work  on 
Christian  Social  Science.*  In  all  his  search,  the  au- 
thor has  never  found  the  term  "Christian  Sociology," 
and  it  has,  probably,  never  before  been  used  in  the- 
ology. 

It  is  evident  that  this  whole  subject  has  been  greatly 
neglected  ;  and  this  must  surprise  every  one  who  feels 
its  importance.  There  are  numerous  works  on  The- 
ology as  the  science  of  God,  on  Angelology,  Soteri- 
ology,  and  Eschatology  ;  but  Christian  Sociology, 
which  deals  so  directly  with  our  daily  affairs  and  in- 
terests, has  found  no  place  in  the  systems  of  Christian 
science.  Surprising  as  this  neglect  is,  some  of  its 
reasons  are  obvious.  There  are  inherent  difficulties 
in  the  subject,  which  make  the  success  of  the  effort  to 
construct  a  Christian  social  science  exceedingly  doubt- 
ful. The  subject  is  so  vast,  the  number  of  objects 
embraced  is  so  great,  and  these  objects  are  so  diverse, 
that  the  reduction  of  the  whole  to  a  complete  system 
is,  indeed,  so  difficult  a  task  that  one  may  well  pause 
before  venturing  to  attempt  it.  And  ages  of  study 
and  the  efforts  of  many  Christian  scholars  will  be  re- 
quired before  these  difficulties  can  be  overcome. 

Another  reason  for  this  neglect  is,  the  fact  that  the- 
ology has  paid  special  attention  to  the  doctrine  of  God 
and  of  man's  relation  to  him,  while  it  has  paid  com- 

*  "Christian  Socialism,"  by  A.  Balou,  is  a  different  subject 
altogether.  "The  Church  the  Noblest  Form  of  Social  Life," 
by  Jos.  Angus,  aud  "  Social  Morality,"  by  F  D.  Maurice,  and 
s'milar  works  treat  of  social  subjects,  but  they  do  not  'form  a 
Christian  Social  Science.  "  Principia,  or  Basis  of  Social  Sci- 
ence," by  R.  J.  Wiight,  is  not  a  Christian  Sociology,  though  it 
sustains  a  more  intimate  relation  to  theological  science  and  to 
Christianity  than  most  of  the  recent  works  on  social  science. 


INTRODUCTION.  5 

paratively  little  to  man's  relation  to  man.  There  were 
whole  ages  in  which  the  leading  minds  of  the  Church 
devoted  themselves  to  speculation  on  mysterious  and 
insolvahle  problems,  which  at  best  had  but  a  remote 
human  interest,  and  whose  consideration  might  safely 
have  been  left  to  a  future  state  ;  but  subjects  of  mo- 
mentous importance  and  of  practical  interest  were 
neglected.  Often  religion  has  been  regarded  as  con- 
sisting too  exclusively  of  the  knowledge  and  worship 
of  God,  while  its  ethical  elements  have  been  neg- 
lected. Even  now  these  elements  are  made  less  prom- 
inent than  they  deserve,  and  the  Christian's  rela- 
tions to  his  fellow-men  do  not  receive  proper  atten- 
tion. Theology  has  not  yet  passed  entirely  beyond 
the  Middle  Ages  ;  it  has  not  altogether  succeeded  in 
breaking  the  chains  forged  for  it  by  an  intellectual 
but  narrow  scholasticism.  Mint,  anise,  and  cummin 
are  still  tithed,  while  the  weightier  matters  of  the  law 
are  neglected. 

So  rich  is  the  system  of  Christian  doctrines,  that  it 
is  difficult  to  give  each  doctrine  its  proper  place  in 
the  system,  and  to  attach  to  it  just  the  importance  it 
deserves.  The  controversies  and  the  peculiar  tenden- 
cies and  prejudices  of  an  age  generally  give  some  doc- 
trines undue  prominence,  while  others  of  equal  or 
even  greater  value  are  neglected.  Hence  the  great 
difference  in  the  prominence  given  to  the  various  doc- 
trines of  Christianity  in  different  ages.  Unfortunately, 
the  intrinsic  excellence  of  a  doctrine  has  not  always 
been  the  measure  of  the  importance  attached  to  it. 
Sometimes  a  few  doctrines  absorbed  the  attention  of 
the  Church  for  ages  ;  then  others  took  their  place  and 
became  the  favorite  themes  of  reflection.  Thus  in 


6  INTRODUCTION. 

the  Christian  centuries  the  Church  has  been  growing 
into  the  great  truths  of  the  Gospel,  one  by  one.  But 
there  has  not  yet  been  a  period  when  Christian  social 
science  was  the  grand  and  absorbing  theme  of  Chris- 
tian study  and  reflection.  But  when  its  value  is  un- 
derstood, and  when  its  rich  treasures  of  truth  are  un- 
folded, many  will  no  doubt  devote  themselves  to  its 
study  with  real  enthusiasm. 

The  day  for  this  subject  is  coming  ;  indeed,  there 
are  indications  that  it  is  already  dawning.  In  all  parts 
of  the  Church  Christians  recognize  the  fact  that  the 
social  element  of  the  Gospel  has  been  too  much  ig- 
nored ;  and  the  very  pressure  on  the  Church  from 
without  makes  them  realize  the  need  of  developing 
and  using  their  social  power  for  promoting  the  cause 
of  Christ.  So  patent  is  the  lack  of  Christian  sociabil- 
ity, that  all  thoughtful  workers  in  the  vineyard  must 
keenly  feel  the  need  of  a  change.  But  this  feeling 
alone  will  not  bring  about  the  needed  reform  ;  nor 
will  occasional  efforts  to  augment  the  social  power  of 
the  Church  produce  the  desired  result.  Deep  and  last- 
ing convictions  on  this  subject,  growing  out  of  the 
Word  of  God  and  the  exigencies  of  the  times,  are 
needed.  But'  even  these  can  only  prepare  the  way  for 
the  reform  itself.  The  whole  subject  of  Christian  So- 
ciology must  be  mastered,  and  its  rich  materials  sys- 
tematically arranged,  before  the  solid  and  abiding  re- 
sults that  are  needed  can  be  expected.  The  reform 
can  only  come  when  Christians  understand  their  so- 
cial relations  to  one  another  and  to  the  \rorld,  and  the 
social  laws  and  duties  which  grow  out  of  these  rela- 
tions. This  knowledge  is  the  condition  for  all  intelli- 
gent Christian  social  activity.  In  other  words,  the 


INTRODUCTION.  7 

science  of  Christian  Sociology  must  be  formed,  and 
its  principles  must  be  understood  by  believers,  before 
we  can  expect  from  the  Church  the  social  influence 
demanded  by  the  times. 

Christianity  is  a  mighty  social  power,  and  if  left  to 
work  out  its  inherent  nature  it  will  establish  Christian 
society.  Every  healthy  believer  feels  the  social  ener- 
gies working  in  himself,  and  if  he  follows  their  im- 
pulses he  will  seek  the  companionship  of  other  be- 
lievers. The  formation  of  Christian  society,  there- 
fore, does  not  depend  on  the  understanding  of  the 
social  power  of  Christianity,  but  on  the  working 
(whether  consciously  or  unconsciously)  of  this  power. 
But  the  Christian  spirit  does  not  merely  want  to  feel 
blind  impulses  ;  it  wants  also  to  understand  those 
impulses  and  wants  to  know  itself  ;  it  wants  to  com- 
prehend rationally  what  it  possesses  potentially  and 
unconsciously.  The  developed  Christian  spirit  wants 
to  know  as  well  as  to  feel  and  act,  and  it  wants  to 
know  thoroughly  and  accurately,  and  even  philosoph- 
ically and  scientifically.  Christian  faith  and  Chris- 
tian knowledge  are  inseparable  twins,  which  co-oper- 
ate and  which  help  each  other.*  The  knowledge 
which  is  dearest  to  this  spirit  is,  of  course,  concerning 
the  things  it  values  most  ;  and  for  this  reason  it 
places  so  high  an  estimate  on  the  study  of  Christian 
society.  But  the  knowledge  sought  is  not  dead  ;  it 
is  on  living  themes,  seized  by  the  living  spirit  in  a  liv- 
ing way,  and  it  is  productive  of  living  results.  The 

*  It  is  a  significant  fact  that  John  calls  Christians  those  "  that 
have  known  the  truth."  Many  other  passages  in  the  New  Tes- 
tament indicate  that  a  knowledge  of  the  truth  is  a  characteristic 
of  Christians. 


8  INTRODUCTION. 

believing  spirit  uses  its  knowledge  for  the  sake  of 
promoting  its  own  growth,  and  for  the  purpose  of 
making  itself  more  efficient  in  the  service  of  God  and 
man.  Thus  a  knowledge  of  Christian  society  has  for 
it  a  practical  as  well  as  a  scientific  value.  This  society 
is  the  product  of  Christ's  influence  on  human  hearts. 
In  it,  therefore,  we  see  humanity,  and  also  Christ  and 
his  Gospel.  This,  surely,  makes  it  a  subject  of  suffi- 
cient interest  for  profound  study  from  a  purely  scien- 
tific point  of  view  ;  but  this  interest  is  greatly  en- 
hanced by  the  practical  tendencies  of  this  study. 

In  America  there  is  a  peculiar  demand  for  a  Chris- 
tian Sociology.  Individualism  is  encouraged  by  the" 
very  theory  of  our  government,  and  there  is  a  strong 
tendency  to  lay  more  stress  on  the  freedom  of  indi- 
viduals than  on  their  relation  to  one  another.  And 
yet,  strange  as  it  may  seem,  with  all  our  theories  of 
the  freedom  of  individuals,  demagogues  frequently 
exert  an  influence  which  is  destructive  of  all  real  per- 
sonal freedom  and  of  individuality.  The  laws  that 
bind  man  to  man  are  but  little  studied  ;  and  there  is 
as  much  confusion  respecting  Christian  liberty  and 
responsibility,  as  there  is  respecting  State  and  National 
sovereignty. 

The  age  is  intent  on  the  development  of  the  per- 
sonality of  the  individual.  This  is  one  of  the  marked 
characteristics  of  the  times,  and  with  many  this  de- 
velopment amounts  to  a  passion.  Formerly  the  in- 
dividual was  lost  in  the  government  and  in  the  Church, 
for  whose  welfare  he  seemed  to  exist.  So  greatly 
were  the  nature  and  aims  of  these  organizations  per- 
verted, that  the  value  of  the  personality  was  disre- 
garded. Men,  in  fact,  were  not  fully  conscious  of 


INTRODUCTION.  9 

their  personality,  their  individuality,  their  selfhood, 
and  they  did  not  appreciate  their  personal  dignity  and 
worth  independent  of  society.  Especially  was  this 
the  case  during  the  Middle  Ages.  The  government 
and  the  Church  took  the  place  of  the  individual  ;  the 
rights  of  persons  were  not  properly  respected  ;  often 
even  the  freedom  of  thought  and  conscience  was  ig- 
nored ;  and,  as  a  consequence,  spiritual  bondage,  that 
worst  form  of  slavery,  prevailed.  It  seems  strange 
to  us  now,  that  Vladimir  of  Russia,  called  the  Apos- 
tolic, should  have  ordered  the  inhabitants  of  Kiev,  at 
the  close  of  the  tenth  century,  to  assemble  on  the 
bank  of  the  Dnieper  to  be  baptized  ;  but  similar 
cases  of  promoting  spiritual  ends  by  means  of  com- 
mands and  force  are  very  numerous.  The  princes  or 
the  Church  commanded,  and  the  people  obeyed. 

In  the  Reformation  of  the  sixteenth  century  a  rev- 
olution in  thought  began  which  is  still  at  work,  and 
which  has  given  to  the  modern  woild  some  of  its 
most  striking  features.  At  that  time  the  claims  of  the 
individual  were  asserted  in  opposition  to  organized 
tyranny.  It  was  a  mighty,  and  at  times  even  a  violent 
assertion  of  the  rights  of  the  spirit.  Prominent  es- 
pecially were  the  idea  of  personal  freedom,  the  right 
of  private  judgment,  the  sacredness  and  inviolability 
of  conscience,  individual  responsibility,  and  the  doc- 
trine that  every  believer,  and  not  merely  the  Church  as 
a  whole,  has  the  Holy  Spirit.  The  assertion  and  the 
exercise  of  the  rights  and  privileges  of  the  individual, 
were  regarded  by  the  reformers  as  a  duty  imposed  on 
them  by  their  own  manhood  as  well  as  by  God.  The 
emancipation  which  followed  the  assertion  of  the 
rights  of  the  person,  led  to  some  excesses  already  in 


10  INTRODUCTION. 

the  sixteenth  century  ;  and  si  nee  that  time  the  princi- 
ples of  the  Reformation  have  frequently  been  applied 
and  developed  in  a  one-sided  manner,  so  that  the  in- 
dividual was  viewed  as  if  lie  had  all  the  rights  and 
society  none.  The  family,  the  Church,  government, 
and  (society  in  general,  have  repeatedly  suffered  from 
this  excessive  individualism.  But  this  was  an  ex- 
treme, brought  about  by  a  reaction  against  the  oppo- 
site extreme. 

However,  in  spite  of  these  excesses  of  individuals, 
the  assertion  of  individual  freedom  and  of  all  the 
rights  of  the  personality  was  essential  to  the  organi- 
zation of  the  highest  form  of  society.  Only  when 
men  are  fully  conscious  of  themselves  and  make  a 
personal  appropriation  of  the  truth  to  themselves — 
not  leaving  it  to  the  Church  or  to  priests  to  do  it  for 
them — can  the  most  valuable  members  of  society  be 
found  and  the  highest  society  formed.  Men  who  are 
not  conscious  of  themselves,  and  who  let  others  at- 
tempt or  pretend  to  do  for  them  what  they  ought  to 
do  for  themselves,  may  be  united  externally  or  me- 
chanically into  social  unions  ;  they  may  be  formed 
into  what  is  called  a  church  or  a  state.  But  societies 
thus  formed  are  not  free  ;  they  are  not  a  spiritual 
union,  whose  bonds  are  inner,  vital,  spiritual ;  they 
are  one,  as  a  house  whose  stones  are  externally  ce- 
mented is  one,  but  not  as  a  tree  is  one  ;  the  members 
are  not  fully  themselves  and  do  not  control  them- 
selves, but  are  controlled  by  a  force  external  to  them  ; 
they  do  not  really  constitute  the  church  or  the  govern- 
ment, but  are  subject  to  the  church  and  the  govern- 
ment, and  they  do  not  so  much  make  society  by  their 
jfree  personality,  as  society  makes  them. 


INTRODUCTION.  11 

So  long  as  this  kind  of  society  prevailed  a  Chris- 
tian Sociology  was  neither  demanded  nor  possible.  It 
can  only  be  formed  after  man's  personality  has  been 
asserted,  and  after  his  individuality  has  been  de- 
veloped. This  has  been  done  now  for  ages,  and  is  still 
being  done.  So  intent  have  men  been  in  asserting 
their  freedom,  that  they  have  often  forgotten  the 
bonds  that  unite  them  to  their  fellow-men.  Even 
now  there  are  evidences  that,  in  the  extreme  desire  to 
assert  the  individuality,  there  is  a  disintegrating  pro- 
cess in  society.  But  the  aggregating  process  is  also 
active  ;  and  during  this  century  the  organizing  powers 
of  Christianity  have  worked  vigorously  and  have  pro- 
duced marked  results.  When  men  who  have  been 
freed  and  who  are  conscious  of  their  rights  come  to- 
gether, the  product  cannot  be  mechanical  society. 
Free,  spiritual,  Christian  men  need  no  coercion  to 
unite  them  ;  but  they  are  drawn  together  by  the 
same  truth,  the  same  spirit,  the  same  faith,  the  same 
love,  and  the  same  hope  ;  and  thus  they  form  a  com- 
pact inner  union  in  the  same  Saviour.  They  maintain 
their  freedom,  their  individuality,  and  their  person- 
ality, and  thereby  (not  in  spite  thereof)  form  the  best 
and  truest  society.  Where  the  idea  of  this  society  pre- 
vails, a  Christian  Sociology  is  possible  ;  and  the  fact 
that  this  idea  does  prevail,  to  some  extent  at  least,  is 
evidence  that  the  day  for  the  construction  of  a  Chris- 
tian Sociology  has  come. 

If  it  is  asked,  Why  make  a  distinct  department  of 
Christian  Sociology,  instead  of  including  it  in  dog- 
matics and  ethics  ?  we  answer,  Because  it  really  forms 
a  distinct  subject,  and  is  of  such  magnitude  and  tran- 
scendent importance  that  it  is  worthy  of  separate 


12  INTRODUCTION. 

treatment.  As  it  contains  both  doctrinal  and  ethical 
elements,  it  would  not  be  proper  to  assign  it  either  to 
dogmatics  or  to  ethics.  Besides,  if  it  is  included  in 
some  other  subject,  of  which  it  is  made  merely  a 
part,  it  will  receive  neither  the  attention  nor  the  ex- 
haustive treatment  it  deserves.  But  by  making  it  a 
special  department  of  Christian  science  it  will  be 
brought  more  distinctly  before  the  mind,  will  receive 
a  more  complete  development,  and  will  be  made  more 
prominent  than  would  otherwise  be  the  case. 

As  our  subject  has  been  so  much  neglected,  it  is 
not  surprising  that-  the  stress  laid  by  the  New  Testa- 
ment on  the  Christian's  sociological  relations  and  du- 
ties has  not  been  fully  appreciated.  The  teachings  of 
Christ  and  the  apostles  on  this  subject  have,  indeed, 
been  commented  on  ;  but  they  have  not  been  formed 
into  a  system,  as  they  deserve  to  be,  and  hence  have 
not  received  due  prominence.  When  the  attention  has 
been  directed  to  this  subject,  and  when  its  importance 
is  felt,  it  will  be  found  that  the  Word  of  God  contains 
mines  of  wealth  for  sociology,  which  have  as  yet  been 
very  imperfectly  worked. 

Whatever  the  believer  may  be  in  the  next  world,  it 
is  evident  that  in  this  life  his  religion  is  to  attest  itself 
mainly  in  his  relations  to  his  fellow-men.  The  knowl- 
edge and  worship  of  God  are,  indeed,  the  roots  of 
religion  ;  but  from  these  roots  are  to  grow  plants 
whose  blossoms  and  fruit  beautify  the  world  and  bless 
mankind.  Christ  makes  the  second  great  command- 
ment of  the  law  like  unto  the  first,  thus  making  love 
to  man  as  essential  a  law  for  the  Christian  life  as  love 
to  God.  These  two  commandments  are  inseparable  ; 
so  that  he  who  truly  loves  God  with  all  his  heart  must 


INTRODUCTION.  13 

also  love  God's  children,  and  lie  who  loves  his  chil- 
dren must  love  God  also.  This  thought  runs  through 
all  the  gospels  and  epistles  ;  and  it  is  the  essence  of 
Christ's  law  as  well  as  of  the  law  of  Moses. 

The  Christian  who  grasps  this  truth  of  Christ,  that 
love  to  man  is  as  essential  to  Christian  character  as 
love  to  God,  must  appreciate  the  importance  of  study- 
ing his  relations  to  his  fellow-men  ;  for  the  duty  of 
love  to  man' can  be  performed  only  when  the  social 
relations,  out  of  which  these  duties  grow,  are  under- 
stood. 

Our  age  makes  an  emphatic  protest  against  the  di- 
vorce of  morality  from  religion.  Never  before  has 
the  science  of  Christian  ethics  received  the  best  atten- 
tion of  so  many  profound  scholars.  The  Church  and 
the  world  feel,  that  the  religion  which  does  not  sanc- 
tify the  heart  and  give  light  to  others  is  false — that  it 
is  mere  superstition  or  hypocrisy.  The  day  is  gone 
by  when  merely  to  immure  one's  self  in  a  cloister  or  to 
mortify  the  flesh,  passes  for  healthy  piety.  The  re- 
ligion which  does  not  form  a  divine  character  and  a 
divine  life  is  justly  regarded  as  a  counterfeit.  There 
is,  in  fact,  a  tendency  to  treat  religion  as  purely  ethi- 
cal, to  the  neglect  of  the  doctrinal  elements  ;  but  this 
is  merely  a  reaction  against  the  neglect  of  the  ethical 
elements  of  Christianity  in  the  past.  In  some  cases 
the  ethical  tendency  of  the  day  may  promote  a  species 
of  morality  whose  roots  are  not  struck  in  spirituality, 
as  was  the  case  with  the  vulgar  German  rationalism. 
But  it  is  hoped  that,  as  a  rule,  this  tendency  will  give 
the  moral  element  of  the  Gospel  its  proper  place, 
without  ignoring  the  purely  spiritual,  and  that  thus 
it  will  promote  a  harmonious  and  a  healthy  religion. 


14  INTRODUCTION. 

The  increased  importance  attached  to  the  character 
and  life  in  the  'Christian  world  is  a  favorable  sign. 
These  are  greatly  needed  now  as  arguments  for  the 
divinity  of  onr  religion,  especially  in  the  contest  with 
those  who  have  no  faith  in  the  Christian  doctrines. 
Christian  Sociology  wants  to  develop  and  utilize  the 
Christian's  power  in  society  to  the  utmost  ;  hence  it 
meets  the  ethical  need  and  demand  of  the  age.  In- 
deed, the  very  tendency  of  religion  in  this  age,  unless 
the  divine  indications  in  it  are  thwarted,  will  create  a 
Christian  Sociology. 

We  speak  of  worship  in  the  Lord's  house  as  divine 
service,  just  as  if  no  other  service  were  divine.  Yet 
a  large  part  of  the  service  of  God  consists  in  doing 
his  will  toward  our  fellow-men.  To  love  in  heart  and 
in  deed  his  children,  is  as  truly  divine  service  as  wor- 
ship in  the  sanctuary.  With  Christ  the  service  of 
God  consisted  in  ministering  unto  man  and  redeeming 
him  from  the  thraldom  of  sin.  And  he  who  follows 
Christ  surely  cannot  make  a  mistake  as  to  the  sphere 
in  which  his  divine  service  is  to  be  exerted.  Prayer 
and  praise,  and  meditation  on  the  being  and  perfec- 
tions of  God,  must  neither  be  neglected  nor  made 
secondary  ;  but  these  are  no  more  the  whole  of  religion 
than  the  roots  are  the  whole  tree.  The  true  worship 
of  God  prepares  for  the  service  of  our  fellow-men  ; 
and  serving  them  prepares  for  the  proper  worship  of 
God.  The  two  can  no  more  be  separated  than  can 
living  faith  and  works.  God  and  his  children  are  so 
intimately  related,  that  our  relation  to  the  one  also  de- 
termines that  to  the  other,  and  what  we  do  to  one 
determines  our  conduct  toward  the  other.  Those  who 
cheat  man  and  give  to  churches,  and  brigands  who 


INTRODUCTION.  15 

devote  part  of  their  booty  to  the  Virgin  Mary,  serve 
God  not  a  whit  better  than  they  do  their  victims. 

While  man's  relation  to  man  is,  in  general,  evident, 
his  relation  to  God  is  not  so  evident,  and  in  many 
respects  it  cannot  be  fully  understood.  Many  divine 
things  we  know  only  in  part,  and  we  see  them 
"  through  a  glass  darkly."  God  does  not  demand  of 
us  a  perfect  knowledge  of  himself,  and  of  our  relation 
to  him.  lie  requires  us  to  worship  him  in  spirit  and 
in  truth  ;  but  we  cannot  improve  his  condition.  He 
is  fulness,  we  are  emptiness  ;  from  him,  through  him, 
and  unto  him  are  all  things.  We  are  entirely  depend- 
ent on  him,  not  he  on  us.  "We  cannot,  therefore, 
bless  and  serve  him  as  we  can  our  fellow-men.  The 
service  which  he  requires  of  us  is  similar  to  that  which 
he  himself  performs — to  minister  unto  man.  This  is 
doing  his  work  ;  this  is  truly  serving  him  ;  this  is 
making  him  truly  our  Lord  whose  bidding  we  do. 
Jesus  teaches  us  that  what  we  do  unto  his  disciples, 
we  do  unto  him.  ' '  Inasmuch  as  ye  have  done  it  unto 
one  of  the  least  of  these  my  brethren,  ye  have  done  it 
unto  men."  (Matt.  25  :  40.)  And  in  the 45th  verse 
he  says  :  "  Inasmuch  as  ye  did  it  not  to  one  of  the 
least  of  these,  ye  did  it  not  to  me."  What  we  do  unto 
his  own,  we  do  unto  God  himself.  This  is  clearly 
taught  in  Heb.  6  :  10,  "  For  God  is  not  unrighteous 
to  forget  your  work  and  labor  of  love,  which  ye  have 
shewed  toward  his  name,  in  that  ye  have  ministered 
to  the  saints,  and  do  minister. ' '  The  Christian  duty 
to  bless  others  is  generally  recognized  by  believers  ; 
but  that  blessing  man  is  serving  God,  and  is  a  very 
large  part  of  our  duty  to  God,  is  not  properly  appre- 
ciated. And  yet  this  is  both  law  and  gospel.  And 


16  INTRODUCTION. 

how  could  it  be  otherwise  ?  God  has  made  us  mem- 
bers of  the  human  family,  and  has  so  interwoven  our 
destinies  that  we  are  inseparably  connected.  And  it 
is  reasonable  that  the  faithfulness  of  Christ's  disciples 
should  be  tested  chiefly  by  the  manner  in  which  their 
love  to  God  is  reflected  in  their  active  love  for  their 
fellow-men. 

Now,  in  order  that  the  Christian  may  perform  this 
divine  service  for  his  fellow-men,  he  must  understand 
the  principles  of  Christian  Sociology.  With  the  best 
intentions,  his  efforts  will  be  comparatively  ineffective, 
unless  they  are  directed  by  a  knowledge  of  the  Chris- 
tian's social  ties  and  social  requirements. 

While  the  need  of  a  Christian  social  science  is  evi- 
dent, there  are  many  special  reasons  for  the  study  of 
this  subject  at  the  present  time.  Social  problems  are 
constantly  arising  which  should  receive  their  solution 
from  a  Christian  standpoint.  Many  of  these  problems 
are  of  vast  importance,  and  present  an  inviting  field 
for  the  application  of  the  principles  of  the  Gospel — 
an  application  that  is  much  needed,  and  which  prom- 
ises to  be  fruitful  of  rich  results.  AVhy  leave  the 
most  important  civil  and  social  questions  of  the  day 
to  the  solutions  of  a  worldly  philosophy  and  of  a  god- 
less political  economy  ?  Why  not  make  the  ethics  of 
the  New  Testament  the  test  of  all  social  theories  ? 
The  problems  connected  with  education,  with  capital 
and  labor,  with  the  relations  of  employer  and  em- 
ploye, problems  connected  with  politics,  and  with 
the  various  social  relations  and  social  life — all  should 
be  discussed  by  Christians  in  the  light  of  the  Gospel, 
and  should  be  settled  according  to  its  spirit.  This  is 
essential  to  social  welfare.  That  this  is  really  the 


INTRODUCTION.  17 

case  is  recognized  by  Guizot,*  wlio  claims  that  social 
perfection  can  be  attained  only  by  means  of  Chris- 
tianity. "  It  is  clear  that  humanity  can  realize  the  idea 
of  social  perfection  only  as  a  rational  society,  by  the 
union  and  brotherhood  of  the  human  family,  and 
the  harmony  of  all  individuals  with  the  divine  rea- 
son. .  .  .  Certain  it  is,  that  it  (social  perfection)  can 
never  be  brought  about  by  any  mere  political  institu- 
tions, by  checks  and  counterchecks  of  interest,  by  any- 
balance  of  international  powers.  Only  Christianity 
can  effect  this  universal  brotherhood  of  nations,  and 
bind  the  human  family  together  in  a  rational,  that  is, 
a  free  moral  society. ' ' 

There  are,  of  course,  many  social  questions  to 
which  no  direct  answer  is  given  in  the  New  Testa- 
ment. But  the  principles  according  to  which  they  are 
to  be  answered  are  found  there  ;  and  it  is  the  duty 
of  Christians  to  apply  these  principles  to  the  ques- 
tions that  agitate  society.  There  is  need  now  of  work 
similar  to  that  of  the  prophets.  Under  divine  guid- 
ance they  took  the  law  and  applied  it  to  the  ages  in 
which  they  lived.  They  were  the  representatives 
and  an  embodiment  of  the  theocratic  idea,  that  God 
is  the  Supreme  Ruler  and  that  his  will  is  the  law  of 
the  nation.  They,  accordingly,  applied  God's  will  to 
the  social  affairs  of  life,  as  well  as  to  the  worship  of 
Jehovah.  And  there  is  need  now  of  Christian  proph- 
ets, to  apply  the  general  principles  of  the  Gospel  to 
the  living  social  questions  of  the  day.  The  preacher 
who  does  this  is  the  preacher  who  reads  aright  the 
signs  of  the  times,  and  who,  in  applying  the  troth  of 
life  to  living  themes,  is  always  fresh  in  the  pulpit. 

*  "  History  of  Civilization,"  I.  p.  31,  note. 


18  INTRODUCTION. 

Of  the  many  pernicious  tendencies  for  the  correc- 
tion of  which  a  Christian  social  science  is  needed, 
there  are  two  which  are  worthy  of  special  notice,  and 
which  have  received  much  attention,  especially  in 
Europe.  They  are  opposite  extremes.  The  one  is  an 
extreme  individualism,  the  other  an  extreme  social- 
ism.* The  former  seeks  only  the  elevation  of  the  in- 
dividual, and  does  this  either  at  the  expense  of  society, 
or  else  hy  ignoring  it  altogether.  This  individualism 
is  the  very  essence  of  selfishness,  and  may  easily  be- 
come anti-social.  Were  all  men  controlled  hy  this 
spirit,  then  society  in  an  exalted  sense  would  be  im- 
possible. Society  is  based  on  the  idea  of  mutual  con- 
cessions and  help.  And  whatever  advantages  the  in- 
dividual may  derive  from  society,  he  must  be  ready 
to  give  and  to  sacrifice,  as  well  as  to  take.  Individual- 
ism makes  the  members  of  society  leeches  which  fat- 
ten on  one  another. 

Individualism  has  appeared  in  various  forms  in  our 
own  and  in  other  lands.  It  is  the  inspiration  of  the 
selfish  theories  in  morals  and  in  politics.  It  is  seen  in 
sectionalism,  and  in  all  movements  that  seek  solely 
the  interests  of  a  class.  In  religion,  the  same  spirit  is 
seen  in  exclusiveness  and  in  sectarianism,  as  well  as  in 
the  tendency  to  depreciate  the  importance  of  social 
worship  and  of  the  social  power  of  Christianity. 
Wherever  self-interest  is  the  sole  motive,  there  this 

*  Guizot,  "  History  of  Civilization,"  I.  p.  30,  states  the  subject 
of  dispute  between  these  two  extremes  thus  :  "  Is  society  formed 
for  the  individual,  or  the  individual  for  society?  Upon  the  re- 
ply to  this  question  depends  our  knowledge  of  whether  the  des- 
tiny of  man  is  purely  social,  whether  society  exhausts  and  ab- 
sorbs the  entire  msn,  or  whether  he  bears  within  him  something 
foreign,  something  superior  to  his  existence  in  this  world." 


INTRODUCTION.  19 

spirit  rules.  And  since  selfishness  is  the  root  of  all 
sin,  this  pernicious  individualism,  in  some  form  or 
other,  is  very  general. 

Diametrically  opposed  to  this  tendency  is  that  so- 
cialism which  regards  society  as  the  sole  object  to  be 
promoted.  The  individual  loses  his  importance  as  an 
individual,  and  is  regarded  as  having  value  only  so 
far  as  he  helps  to  make  and  promote  society.  Instead 
of  having  intrinsic  value  and  being  an  end  in  himself, 
a  man  is  regarded  as  being  merely  the  means  for  the 
attainment  of  an  end — namely,  society.* 

This  spirit  is  seen  in  all  the  tendencies  which  lose 
the  individual  in  society.  Social  Pantheism,  for  in- 
stance, makes  the  social  All  the  object  for  which  the 
individual  exists,  and  necessarily  destroys  the  signifi- 
cance of  the  person  as  an  individual.  All  social  tyr- 
annies, as  those  of  fashion,  of  etiquette,  of  custom, 
ignore  individual  peculiarities  and  rights,  and  aim  at 
the  reduction  of  all  to  a  monotonous  social  level.  In 
politics  and  religion  this  spirit  prevails  in  those  efforts 
of  centralization  which  ignore  the  rights  of  individ- 
uals. It  is  seen  in  the  tyranny  of  majorities  over  mi- 
norities. In  some  forms  of  modern  communism  the 
socialistic  spirit  has  displayed  the  most  diabolical  char- 
acter. In  religion,  socialism  has  reached  its  climax  in 
the  Roman  hierarchy,  which  makes  the  Church  so  su- 
preme that  the  individual  must  yield  implicitly  to  its 
commands.  Even  the  conscience  of  the  individual 

*  The  Danish  theologian,  Martensen,  gives  an  interesting  dis- 
cussion of  Socialism  and  Individualism  in  his  work  on  Christian 
Ethics.  He  regards  Plato's  "  Republic"  as  an  embodiment  of 
Socialism,  and  Vinet  and  the  Dane,  Kierkegaard,  as  representa- 
tives of  Individualism. 


20  INTRODUCTION. 

must  yield  to  that  of  the  Church.  The  Church  de- 
cides what  he  is  to  believe,  and  to  its  spirit  he  must 
bow  his  spirit.  But  while  Romanism  thus  represents 
a  false  socialism,  various  forms  of  Protestantism  have 
fostered  a  pernicious  individualism  which  ignores  the 
claims  of  the  Church. 

A  true  Christian  sociology  overcomes  these  ex- 
tremes. It  recognizes  the  fact  that  the  individual  has 
worth  in  himself,  independent  of  his  relation  to  so- 
ciety. There  is  intrinsic  value  in  the  man  himself, 
which  cannot  be  estimated  by  his  social  importance. 
He  has  no  right,  therefore,  to  lose  himself  in  society. 
"  Human  societies  are  born,  live,  and  die  upon  the 
earth  ;  there  they  accomplish  their  destinies.  But 
they  contain  uot  the  whole  man.  After  his  engage- 
ment to  society,  there  still  remains  in  him  the  more 
noble  part  of  his  nature — those  high  faculties  by 
which  he  elevates  himself  to  God,  to  a  future  life, 
and  to  the  unknown  blessings  of  an  invisible  world. 
"We,  individuals,  each  with  a  separate  and  distinct  ex- 
istence, with  an  identical  person,  we,  truly  beings  en- 
dowed with  immortality,  we  have  a  higher  destiny 
than  that  of  states. ' '  * 

This  worth  of  individuals  Christian  Sociology  must 
recognize.  But  it  must  not  ignore  the  just  claims  of 
society.  It  must  promote  that  individualism  which 
is  promotive  of  the  highest  socialism,  and  that  social- 
ism which  is  promotive  of  the  noblest  individualism.  ' 
It  must  maintain  the  significance  of  the  individual,  as 
well  as  of  society,  and  must  show  their  true  relation  to 
each  other.  The  Gospel  gives  to  each  the  right  place. 
It  seeks  to  advance  society  by  the  establishment  and 
*  DC  Royar  Collard,  in  Guizot,  I.  p.  80. 


INTRODUCTION.  21 

development  of  the  kingdom  of  God.  But  it  does  not 
do  this  at  the  expense  of  the  individual.  The  Gfospcl 
promotes  society  by  promoting  the  welfare  of  the  in- 
dividual, and  the  welfare  of  the  individual  hy  pro- 
moting that  of  society.  Thus,  instead  of  being  antago- 
nistic, their  interests  are  mutual,  and  they  mutually 
benefit  each  other. 

Individualism  says  that  society  is  but  a  boat,  and 
the  individual  is  the  passenger.  The  boat  exists  for 
the  passenger,  and  has  value  only  for  his  sake.  So- 
cialism says  that  society  is  the  sea  ;  individuals  are 
the  waves  that  rise  arid  fall  on  its  surface.  The  waves 
appear  and  disappear,  but  the  sea  remains.  Individuals 
come  and  go,  but  society  continues,  and  in  it  the 
individual  is  lost.  Christian  Sociology  regards  these 
figures  as  defective,  and  says  that  society  is  a  body, 
of  which  the  individuals  are  the  members.  The  mem- 
bers are  as  essential  to  the  perfection  of  the  body,  as 
the  body  is  essential  to  the  health  and  vigor  and  effi- 
ciency of  the  members.  There  is  no  body  without 
members  ;  there  are  no  members  without  a  body. 

The  above  reasons,  and  similar  ones  which  will 
occur  to  the  thoughtful,  make  the  need  of  a  Christian 
Sociology  and  the  importance  of  its  study  evident. 
System  in  the  arrangement  of  sociological  truth  is 
necessary  to  satisfy  the  mind  ;  but  it  is  still  more  im- 
portant to  enable  the  Christian  to  understand  his  mis- 
sion in  society  and  to  use  his  social  power  to  the  best 
advantage.  A  properly  developed  social  science  may 
become  an  auxiliary  of  inestimable  value  to  the  ear- 
nest Christian  minister  and  layman. 

Sceptics  feel  that  the  time  has  come  for  the  develop- 
ment of  sociology  on  purely  natural  principles,  and 


22  INTRODUCTION. 

numerous  works  oil  the  subject  have  appeared  in 
France,  England,  and  Germany,  some  of  which  have 
been  reproduced  in  America.  It  is  incumbent  on 
Christian  theologians  to  put  Christian  Sociology  by 
the  side  of  the  sceptical,  and  make  evident,  from  the 
striking  contrast,  the  superiority  of  the  former  over 
the  latter,  of  the  spiritual  over  the  physical  sociology. 
As  far  as  the  Evangelical  churches  are  concerned,  the 
time  seems  favorable  for  the  development  of  our  sub- 
ject. The  various  denominations  understand  one 
another  better  than  formerly.  There  is  a  tendency  to 
bring  Christians  of  different  names  into  more  intimate 
fraternal  relations,  even  if  it  does  not  unite  them  into 
one  denomination.  Many  believers  now  appreciate  the 
fact  that  there  is  more  to  unite  them  to  brethren  in 
Christ  than  to  separate  them  from  them  simply  be- 
cause they  are  in  other  denominations.  And  whereas 
formerly  the  stress  was  laid  on  that  which  separates 
the  denominations,  now  the  stress  is  also  laid  on  that 
which  unites  them.  This  fraternal  spirit  not  only 
makes  a  Christian  social  science  desirable,  but  also 
possible.  At  a  period  when  the  different  churches 
repel  one  another,  the  attempt  to  form  such  a  science 
would,  probably,  result  in  forming  a  denominational 
sociology.  But  even  if  a  Christian  Sociology  could  be 
formed  at  such  a  time,  the  sectarian  spirit  would  fail 
to  appreciate  it,  and  thus  it  would  fail  to  accomplish 
its  aim.  But  now  there  seem  to  be  the  most  favorable 
conditions  for  its  construction,  as  well  as  for  its  appre- 
ciation. 

Since,  then,  the  demands  for  Christian  Sociology  are 
so  pressing,  and  since  the  conditions  for  its  produc- 
tion and  appreciation  are  so  favorable,  we  are  justified 


INTUODUCTION.  23 

in  cherishing  the  belief  that  the  time  for  it  has  fully 
come.  And  the  tendencies  indicate  that,  at  110  very- 
distant  day,  all  that  God  has  said,  and  all  that  is  great 
and  imperishable  of  what  man  has  written,  will  be 
concentrated  on  human  society,  to  reveal  the  nature 
of  that  society  and  the  laws  for  its  government.  The 
era  for  the  rights  of  individuals  has  come,  and  has  al- 
ready made  some  progress.  It  has  taken  ages  of  agony 
and  struggle  to  push  the  individual  up  to  his  present 
nearness  to  the  summit  for  which  he  was  made.  Even 
while  writhing  under  the  heel  of  oppression,  his  in- 
stinct was  a  prophecy  of  the  sublime  height  for  which 
he  was  destined.  From  the  summit  already  attained 
God  will  not  hurl  the  individual,  and  no  tyrant  can. 
The  work  to  be  done  now  is,  to  bring  every  individual 
on  this  summit.  A  grand  mission  !  But  in  connec- 
tion with  this  there  is  another  work  which  is  no  less 
important,  is  yet  more  difficult,  and  is  now  more 
neglected.  That  work  is,  the  proper  organization  of 
free  individuals  into  society  ;  the  adjustment  of  rights, 
•  so  that  the  freedom  of  the  individual  may  not  interfere 
with  the  freedom  and  progress  of  society,  but  may 
promote  them.  The  co-ordination  of  individuals  must 
go  hand  in  hand  with  their  personal  development. 
The  summits  which  individuals  attain  must  not  be 
isolated,  but  they  must  form  a  solid  chain  of  moun- 
tains which  cannot  be  broken — each  summit  being 
distinct  and  individual,  and  yet  connected  with  all  the 
rest  ;  each  necessary  to  complete  and  strengthen  the 
range,  and  the  whole  range  in  turn  strengthening  each 
summit. 

But  it  must  not  be  supposed  that  Christian  Soci- 
ology can  at  once  spring  into  being  in  all  the  sym- 


24  INTRODUCTION. 

inetry  and  beauty  and  perfection  of  which  it  is  capa- 
ble. It  may  take  ages  to  give  it  even  tolerable  com- 
pleteness. First  of  all,  it  will  be  necessary  to  direct 
attention  to  the  subject  and  awaken  an  interest  in  it. 
Perhaps  nothing  more  can  be  done  now  than  to  put  up 
the  scaffolding,  on  which  future  laborers  shall  stand 
in  erecting  a  far  more  perfect  structure  than  can  now 
be  reared.  When  that  more  perfect  structure  is 
erected,  then  the  scaffolding  may  be  removed  as  useless. 
But  for  the  erection  of  the  building  it  is  indispensa- 
ble. If  not  permitted  to  work  on  the  building  itself, 
the  author  will  regard  it  a  great  privilege  to  be  per- 
mitted to  help  in  putting  up  the  scaffolding. 


CHAPTER  I. 

DEFINITION     OF     CHRISTIAN     SOCIOLOGY. RELATION       TO 

OTHER    DEPARTMENTS    OF    THEOLOGY. METHOD. 

Definition. 

THE  proper  development  of  a  subject  is  its  best 
definition.  Indeed,  every  definition  which  comes 
short  of  such  a  development  is  imperfect  and  unsatis- 
factory. To  say  that  theology  is  l '  the  science  of  God 
and  divine  things,"  may  pass  for  a  definition.  But 
God  and  divine  things  are  to  be  explained  by  this  sci- 
ence ;  and  until  that  is  done,  these  very  terms  are  a 
mystery  ;  if,  however,  they  are  already  understood 
and  need  no  further  explanation,  then  a  science  of 
them  is  no  longer  necessary.  So  the  Gospel  may  be 
defined  as  the  account  of  the  life  and  teachings  of 
Jesus  Christ.  But  who  can  understand  this  defini- 
tion, unless  he  already  knows  what  is  meant  by  that 
life  and  those  teachings?  The  Gospel  itself  is,  in 
fact,  the  only  full  and  satisfactory  answer  to  the  ques- 
tion, What  is  the  Gospel  ? 

The  same  is  true  of  Christian  Sociology.  The  de- 
velopment of  the  subject,  the  entire  system,  is  its  best 
definition.  And  only  when  the  system  has  been  fully 
constructed  can  the  term  Christian  Sociology  be  fully 
understood.  The  aim  of  the  entire  discussion  which 


26  CHRISTIAN  SOCIOLOGY. 

follows  is,  therefore,  to  define  the  subject.  And  as 
the  subject  itself  is  developed  in  future  ages  will  the 
ideas  associated  with  it  be  broader  and  deeper,  richer 
and  fuller. 

But  while  a  full  development  of  a  subject  is  its  only 
exhaustive  definition,  a  general  definition  is,  never- 
theless, possible  and  essential  at  the  very  beginning. 
It  will  give  some  idea  of  the  scope  and  the  limita- 
tions of  the  subject,  of  its  relation  to  other  depart- 
ments of  thought,  and  of  the  aim  of  the  discussion  ; 
and  it  will  also  promote  a  better  understanding  of  the 
system  in  the  process  of  its  development.  Such  a 
definition  of  our  subject  is  the  more  necessary,  because 
the  word  sociology  is  so  frequently  used  in  a  vague 
sense,  or  in  a  sense  so  materialistic  as  to  unfit  it  for 
the  designation  of  a  department  of  Christian  theology. 
The  French  philosopher  August  Comte  introduced 
the  word  Sociology  into  literature.  He  invented  it  to 
designate  what  he  terms  Social  Physics.*  As  he  aims 
in  his  "  Positive  Philosophy"  to  supersede  all  theology 
and  metaphysics,  he  has  no  room  for  the  spiritual. 
The  father  of  Positivism  wants  no  God  to  influence 
society,  but  only  natural  law,  just  as  in  the  natural 
sciences,  f  He  regards  man  as  merely  a  part  of  na- 

*  "  [Sociology,  which  is  the  lerm  I  may  be  allowed  to  invent 
to  designate  Social  Physics."  (Comic's  "  Positive  Philosophy," 
translated  by  H.  Martinean,  p.  444.) 

t  "  The  philosophical  principle  of  the  science  being  that  social 
phenomena  are  subject  to  natural  laws,  admitting  of  rational 
prevision,  we  have  to  ascertain  what  is  the  piecise  subject,  and 
what  the  peculiar  character  of  those  laws."  (P.  457.)  "  Ban- 
ished forever  from  all  other  classes  of  speculation,  in  principle 
at  least,  the  old  philosophies  now  prevail  in  social  science  alone  ; 
and  it  is  from  this 'domain  that  they  have  to  be  excluded,  by  the 


SOCIOLOGY   OF   THE    POSITIVISTS.  27 

ture,  and  sociology,  accordingly,  as  a  part  of  physics. 
Comte,  in  fact,  uses  sociology,  social  science,  and  so- 
cial physics,  as  synonymous  terms. 

Those  who  belong  to  the  school  of  Comte  use  soci- 
ology in  a  similar  sense.  But  some  who  reject  the 
Positive  Philosophy  nevertheless  deny,  or  at  least  ig- 
nore, the  existence  of  God  and  the  spiritual  element 
in  man,  so  that  their  sociology  is  also  a  department  of 
natural  science. 

It  is  evident  that,  in  adopting  the  term,  we  do  not 
use  it  in  the  sense  attached  to  it  by  its  inventor  and 
his  school,  nor  in  the  sense  in  which  it  is  used  by 
Herbert  Spencer.  If  it  were  so  used,  the  qualifying 
term  Christian  would  be  altogether  irrelevant.  The 
use  of  that  adjective  implies  that  sociology  is  not 
treated  here  as  a  natural  science,  but  as  a  part  of  the- 
ology. 

The  use  made  of  this  word  by  Positivists  and  others 
has  attached  to  it  a  materialistic  sense.  This  seems 
to  have  brought  it  into  disrepute  among  theologians, 
so  that  they  have  avoided  it.  Now  the  word  is 
largely  confined  to  systems  and  writers  which  are 
hostile,  or  at  least  indifferent,  to  Christianity.  But 
it  is  too  good  to  be  abandoned  to  infidelity.  Chris- 
tian theology  can  afford  to  appropriate  and  assimilate 
all  that  is  true  and  good,  wherever  it  may  be  found  ; 
and  by  adopting  sociology,  theology  will  enlarge  its 
own  domain  and  will,  at  the  same  time,  infuse  a  new 
spirit  into  social  science. 

conception  of  the  social  movement  being  subject  to  invariable 
natural  laws,  instead  of  to  any  will  whatever."  (P.  465.)  The 
invariable  natural  laws  produce  all  phenomena  whatever  ;  and 
the  idea  that  Providence  has  anything  to  do  with  society  is  not 
thotigth  worthy  of  consideration  even.  (P.  469.) 


28  CHRISTIAN   SOCIOLOGY. 

The  sense  in  which  Comte  uses  sociology  does  not 
necessarily  belong  to  the  word.  The  meaning  at- 
tached to  it  depends  altogether  on  the  view  taken  of 
man  and  society.  Whoever  regards  man  as  matter 
only,  and  society  as  nothing  but  a  natural  product, 
must,  of  course,  regard  sociology  as  a  natural  science, 
as  much  so  as  geology  or  chemistry.  But  if  it  is  ad- 
mitted that  there  is  a  spiritual  element  in  man,  and 
that  there  are  other  than  natural  forces  at  work  in 
society,  then  sociology  cannot  be  regarded  as  a  part 
of  physics.  The  meaning  attached  to  the  word,  there- 
fore, depends  entirely  on  the  view  taken  of  man.  The 
materialistic  view  makes  it  a  natural  science  ;  while 
the  Christian  makes  sociology  in  its  highest  sense,  or 
Christian  Sociology,  a  theological  science. 

Those  whose  idea  of  science  is  taken  wholly  from 
mathematics  will  of  course  deny  that  there  can  be  a 
Christian  Sociology.  They  want  to  admit  into  sci- 
ence only  that  which  is  subject  to  unalterable  laws, 
which  laws  can  be  understood  in  their  origin  and 
working  ;  and  which,  when  understood,  will  enable 
us  to  determine  beforehand  just  what  results  will  be 
produced.  It  may,  therefore,  be  claimed  by  some  that 
if  sociology  is  truly  a  science,  it  will  give  us  the 
power  of  prevision.*  But  what  system  of  sociology 

*  "  We  have  to  contemplate  social  phenomena  as  susceptible 
of  prevision,  like  all  other  classes,  within  the  limits  of  exactness 
compatible  with  their  higher  complexity."  "  Thus,  we  may 
concentrate  the  conditions  of  the  spirit  of  positive  social  philoso- 
phy on  this  one  great  attribute  of  scientific  prevision."  (Comte, 
456.)  He  claims  that  "  if  social  events  were  always  exposed  to 
disturbance  by  the  accidental  intervention  of  the  legislator, 
human  or  divine,  no  scientific  prevision  of  them  would  be  possi- 
ble."  He  also  says:  "Events  ordered  by  a  supernatural  will 


PREVISION   IN   SOCIOLOGY.  29 

has  given  such  power  of  prevision  to  any  great  ex- 
tent ?  And  if  this  is  to  be  the  test  of  the  science,  then 
the  materialist,  as  well  as  the  Christian,  must  despair 
of  ever  producing  a  social  science.  There  are  so  many 
contingencies  ;  so  many  things  to  be  taken  into  the 
account  ;  so  many  things  which  are  very  imperfectly 
understood  ;  and  so  many  which  may  be  co-ordinated 
in  myriad  ways,  that  in  human  affairs  prevision  can, 
at  best,  be  only  very  general  and  very  uncertain. 
Prevision  is  possible  only  if  all  the  laws  are  known, 
as  well  as  the  exact  manner  of  their  working.  If, 
then,  God  were  fully  understood,  and  his  working,  and 
if  man  were  fully  understood,  then  there  might  be 
prevision  in  Christian  Sociology  ;  and  then,  too,  the 
conditions  of  prevision  in  any  science  would  be  fully 
met.  But  the  materialist  can  no  more  understand  all 
the  laws  of  matter,  than  the  Christian  can  all  the  laws 
according  to  which  God  acts  ;  hence  his  sociology  can 
no  more  give  scientific  prevision  than  can  that  of  the 
Christian.  We  cannot  see,  therefore,  what  is  to  be 
gained  by  excluding  God  from  social  science,  as  far 
as  prevision  is  concerned.  On  the  same  ground,  all 
free  will  would  have  to  be  excluded.  The  recognition 
of  a  God  does  not  introduce  chance,  or  "  accidental 
intervention,"  or  arbitrary  will,  into  social  science, 
but  only  a  factor  already  working  in  the  laws  of  nature 

may  leave  room  for  a  supposition  of  revelation  ;  but  the  very 
thought  of  prevision  in  that  case  is  sacrilegious."  "The  old 
conceptions  may  evidently  be  applied  to  explain  opposite  facts 
equally  well ;  and  they  can  never  afford  the  slightest  indication 
of  those  which  are  yet  future."  (456.)  Comte's  notions  of  God 
must  have  been  very  crude,  otherwise  he  would  not  speak  of 
Divine  acts  as"  accidental  intervention." 


30  CHRISTIAN   SOCIOLOGY. 

and  back  of  them,  whether  seen  there  by  natural  sci- 
ence or  not. 

The  aim  of  science,  however,  is  not  prevision,  but 
to  explain  and  to  systematize.  This  is  true  of  all  the 
natural  sciences.  Some  of  them  may  admit  of  some 
prevision,  as  astronomy,  simply  because  the  laws  are 
so  perfectly  understood  in  their  mathematical  opera- 
tions. Were  the  laws  of  society  equally  well  under- 
stood, then  the  future  of  society  might  be  foreseen. 
But  as  it  is,  both  the  materialist  and  the  Christian  will 
have  to  be  satisfied  with  probabilities.  As  sociology 
develops,  its  power  of  prevision  may  increase  ;  but  it 
can  never  attain  the  definiteness  of  a  mathematical 
science,  simply  because  its  factors  are  not  numbers. 
Here  the  highest  wisdom  begins  with  an  appreciation 
of  the  limitations  of  our  knowledge. 

In  its  broadest  etymological  sense,  sociology*  is  a 
discourse  on  society,  or  the  science  of  society.  As 
the  science  of  society,  it  must  give  a  rational  explana- 
tion of  society — that  is,  it  must  give  and  explain  the 
nature,  the  principles,  and  the  laws  of  human  associa- 
tion. In  the  strict  sense,  therefore,  sociology  is  the 
philosophy  of  human  association,  and  embraces  every- 
thing that  pertains  to  man  as  a  social  being.  While  it 
includes  all  of  man  as  social,  it  includes  nothing  else 
concerning  man.  It  should  be  limited  strictly  to  man 
in  his  associated  capacity.  Anatomy,  biology,  an- 
thropology, and  other  sciences  may  have  an  important 
bearing  on  sociology,  and  may  prepare  the  way  for  it, 
but  they  cannot  be  regarded  as  a  part  of  it.  There 
can  be  no  social  science,  unless  man  is  understood  as 

*  The  word  is  a  compound  of  the  Latin  socius,  a  partner,  an 
Associate,  and  the  Greek  word  AoyoS,  discourse. 


NEED   OF  CLEAR  DEFINITIONS.  31 

an  individual  ;  but  it  does  not  treat  of  man  at  all,  ex- 
cept so  far  as  he  is  social  and  sustains  social  relations. 
A  complete  social  science  would  have  to  give  all  the 
laws  of  all  human  associations,  a  task  of  great  magni- 
tude and  exceedingly  difficult. 

One  of  the  greatest  needs  in  social  science  is  clear 
and  exact  definition.  It  should  be  stated  definitely 
what  is  meant  by  the  science,  what  it  includes,  what 
it  excludes,  and  what  its  aim  is.  Now  social  science 
is  frequently  used  in  so  general  and  vague  a  sense  as 
to  make  it  almost  impossible  to  get  a  clear  idea  of 
what  is  meant  by  it.  Different  writers  use  it  in  differ- 
ent senses,  thus  leading  inevitably  to  confusion.  But 
besides  this  vagueness,  there  is  another  difficulty  in 
the  treatment  of  social  science.  It  is  frequently 
treated  as  if  it  were  an  art  rather  than  a  science  ;  as 
if  the  aim  of  its  discussion  were  solely  for  the  purpose 
of  getting  practical  rules  for  life.  Sociology  may,  in- 
deed, be  very  practical,  but  its  first  aim  is  rather 
knowledge  than  practice.  It  wants,  first  of  all,  to 
explain  society,  to  give  a  science  of  it  ;  when  this  is 
done,  it  wants  to  draw  from  the  nature  of  society  prac- 
tical rules  for  life.  That  is,  sociology  must,  first  of 
all,  be  made  a  science,  and  then  an  art.  Only  when 
society  is  understood  can  correct  and  safe  rules  for  its 
government  be  drawn.  If  the  process  is  reversed,  it 
will  be  unnatural  and  necessarily  superficial. 

Sociology,  as  the  science  of  society  or  the  science 
of  human  associations,  excludes  all  that  man  is  merely 
as  an  individual  ;  it  also  excludes  his  merely  indi- 
vidual relation  to  God  and  to  nature.  In  other  words, 
this  science  views  man  only  so  far  as  he  is  a  member 
of  society  and  sustains  social  relations.  Its  aim  is  to 


32  CHRISTIAN   SOCIOLOGY. 

give  the  reasons  for  human  associations,  and  thus  to 
give  a  rational  explanation  of  human  society. 

As  sociology  gives  the  laws  of  all  human  associa- 
tion, it  is  very  comprehensive  and  is  capable  of  many 
subdivisions.  The  family,  the  Church,  and  the  State, 
are  three  comprehensive  subdivisions,  each  of  which 
may  again  be  subdivided.  Society  may  be  divided 
according  to  its  nature  or  aims  ;  as  religious,  politi- 
cal, educational,  commercial,  friendly,  consanguine- 
ous associations.  But  whether  it  attempts  to  give  a 
complete  analysis  of  society  or  not,  sociology  must 
explain  society,  giving  the  principles  and  laws  and 
aims  of  human  association. 

Taken  in  a  less  strictly  scientific  sense,  sociology 
may  be  treated  historically.  Its  aim,  then,  is  to  show 
how  society  originated,  and  developed,  and  attained 
its  present  status.  If  sociology  is  treated  politically, 
its  aim  will  be  to  indicate  the  relation  of  government 
to  society.  If  treated  as  a  part  of  philosophical  ethics, 
its  aim  will  be  to  show  what  reason  teaches  that  so- 
ciety ought  to  be.  But  the  proper  treatment  of  soci- 
ology is  that  indicated  above — namely,  as  the  science 
of  society.  To  treat  it  as  if  synonymous  with  politi- 
cal economy,  is  a  gross  abuse. 

The  general  definition  of  sociology  as  the  science 
of  society,  will  be  accepted  by  the  Positivist  as  well  as 
by  the  Christian.  But  in  order  that  this  definition 
may  be  intelligible,  we  must  know  what  is  meant  by 
society,  of  which  sociology  is  the  science. 

The  word  society  comes  to  us  from  the  Latin  sod- 
etas,  through  the  French  societe.  Societas  signifies 
fellowship  or  association.  Socius,  from  which  socie- 
tas  is  derived,  signifies  a  fellow,  a  sharer,  a  comrade, 


HOW   THE   WORD    "SOCIETY"    IS   USED.  33 

an  associate.  Used  as  an  adjective,  socius  signifies 
joining  in  or  associated.  The  verb  socio  signifies  to 
join,  to  unite,  to  associate.  The  thought  running 
through  all  these  words  is  that  of  connection  or  asso- 
ciation. Societas  is  used  for  "  any  connection  of  one 
person  or  thing  with  another,"  such  as  business  con- 
nections, leagues  between  princes  and  nations,  or  con- 
nections of  friendship.  According  to  the  original, 
therefore,  the  word  society,  when  confined  to  human 
beings,  is  applicable  to  all  associations  of  persons  with 
one  another.  It  is  used  to  designate  the  most  intimate 
associations,  and  also  less  intimate  relations,  such  as 
are  formed  by  natural  or  national  bonds,  or  by  simi- 
larity of  purpose  and  pursuit.  Both  the  original  sod- 
etas  and  our  derivative  society  are  used  in  a  limited 
and  in  a  more  extensive  sense.  Society  applies  to 
the  associated  capacity  of  those  who  live  together  and 
form  a  community,  and  also  to  those  who  live  far 
apart  and  do  not  know  one  another,  but  are,  never- 
theless, united  by  some  tie.  The  word  is  used  in  the 
sense  of  company,  as  when  we  say  of  a  man,  "  He 
moves  in  good  society."  It  is  also  used  to  designate 
any  number  of  persons  who  associate  together  for 
some  particular  purpose,  as  missionary,  Bible,  and 
tract  societies.  Persons  united  by  a  common  faith 
may  also  be  called  a  society,  as  the  Society  of  Friends, 
or  the  Congregational  Society.*  But  besides  this 
limited  sense,  the  word  is  also  used  in  so  extensive  a 
sense  as  to  include  all  men.f  Webster  says  :  "  In 

*  The  Church  is  frequently  called  a  society.  Thus  Melanch- 
thon  calls  it  "  societas  fidei  el  sanctorum,"  and  also  "societas 
signorum." 

f  Guizut  ("History    of    Civilization,"  vol.  4,   p.  102)  says: 


34-  CHRISTIAN   SOCIOLOGY. 

a  more  enlarged  sense,  the  whole  race  or  family  of 
man  is  a  society,  and  called  human  society."  Soci- 
ology, therefore,  unless  limited  by  some  other  izord, 
is  the  science  of  human  society  in  its  most  enlarged 
sense ;  or,  it  is  the  science  of  man  in  his  associated 
capacity. 

In  qualifying  sociology  by  Christian,  the  society 
that  is  to  be  described  is  limited.  It  is  not  proposed 
to  give  the  science  of  society  in  general,  but  only  of 
Christian  society.  Christian  Sociology  may,  there- 
fore, be  defined  as  the  science  of  Christian  society,  or 
as  the  science  of  that  society  which  is  controlled  by 
Christian  principles.  Its  aim  is  to  describe  this  so- 
ciety ;  to  explain  its  origin,  nature,  laws,  relations, 
and  purposes.  This  science  will  be  perfect  in  pro- 
portion as  it  gives  the  distinguishing  characteristics  of 
Christian  society,  and  indicates  the  relation  of  this 
society  to  other  societies. 

Christian  society  is  an  expression  which  is  here 
used  in  its  most  enlarged  sense,  and  includes  all  Chris- 
tians. It  is,  therefore,  proposed  to  consider  the  social 
laws  of  the  whole  family  of  Christians.  But  in  discuss- 
ing the  principles  of  Christian  society  at  large,  those 
principles  which  apply  specially  to  Christians  who  are 
more  intimately  associated,  as  in  a  congregation  or 
denomination,  will  also  be  discussed.  For  the  laws 
which  apply  to  Christian  society  at  large  must  also 
apply  to  all  societies  that  are  Christian  ;  and  the  laws 
which  apply  especially  to  individual  Christian  socie- 
ties are  only  deductions  or  applications  of  the  general 
laws  of  Christian  society.  Just  as  the  term  society  in 

"  Society,  in  at  once  its  largest  and  mast  simple  sense,  is  the  re- 
lation which  unites  man  to  man." 


THE    MATERIALS   OF   CHRISTIAN   SOCIOLOGY.       35 

its  largest  sense  includes  all  societies  ;  so  Christian 
society  in  its  largest  sense  includes  all  Christian  socie- 
ties ;  and  the  principles  which  apply  to  the  genus 
must,  of  course,  also  apply  to  the  species.  If,  for  in- 
stance, the  Spirit  of  God  reigns  in  Christian  society, 
then  must  that  same  Spirit  also  reign  in  all  Christian 
societies,  otherwise  they  are  not  constituent  elements 
of  Christian  society. 

Our  science  does  not,  however,  propose  to  discuss 
the  laws  actually  adopted  or  practised  by  any  Chris- 
tian society,  either  at  the  present  time  or  in  the  past. 
In  this  world  all  society  is  imperfect.  Even  in  its 
purest  form  Christendom  has  always  had  many  ele- 
ments of  weakness.  Christian  Sociology  deals  with 
the  nature,  the  principles,  the  relations,  and  the 
duties  of  perfect  Christian  society.  This  is,  of  course, 
an  ideal,  but  the  ideal  is  the  only  real  Christian  so- 
ciety ;  for  society  is  not  really  Christian  (but  only 
approximately  so)  before  it  reaches  this  ideal — that  is, 
it  lacks  just  so  much  of  being  really  Christian  as  it 
falls  short  of  this  ideal. 

From  the  above  it  cannot  be  doubtful  whence  the 
materials  to  form  Christian  Sociology  are  drawn.  The 
history  of  the  Christian  Church,  or  systems  of  Chris- 
tian dogmatics  and  ethics,  cannot  be  their  source. 
These  materials  can  be  found  only  in  the  New  Testa- 
ment. It  contains  the  principles  on  which  all  Chris- 
tian society  is  founded.  When  these  principles  have 
been  stated  and  arranged,  and  when  the  society  con- 
structed on  these  principles  has  been  described,  then 
the  various  efforts  of  the  Church  to  realize  this  ideal 
society  may  be  compared  with  this  perfect  standard. 


36  CHRISTIAN   SOCIOLOGY. 

This  ideal  or  New  Testament  standard  of  society  must 
be  made  the  social  test  of  the  Church  in  all  ages. 

If  Christian  society  were  the  result  of  a  natural 
evolution,  then  we  would  have  to  go  back  to  the  very 
origin  of  man  and  trace  his  social  development 
through  its  various  stages  until  Christian  society  is 
evolved.  But  we  cannot  regard  Christian  society  as 
the  result  of  such  an  evolution.  Instead  of  a  natural 
development,  we  recognize  in  it  a  new  creation. 
There  are  in  it  elements  which  were  not  evolved  by 
a  process  of  nature,  but  which  were  communicated 
by  a  Power  above  nature.  We  must,  therefore,  go 
back  to  the  period  when  this  new  creation  took  place, 
and  must  attempt  to  discover  the  elements  that  enter 
into  this  creation.  While  sociology  as  a  part  of 
philosophy  may  attempt  to  trace  the  social  develop- 
ment from  the  primitive  state  of  man,  Christian  So- 
ciology, while  recognizing  the  preparation  made  for  it 
by  the  systems  that  preceded  Christianity,  begins 
with  the  introduction  of  the  Gospel  as  a  leavening 
power  into  society.  It  does  not,  however,  ignore 
man's  nature,  or  the  processes  of  natural  development 
through  which  man  has  passed  ;  but  it  denies  that 
these  can  account  for  Christian  society.  And  while 
thankfully  availing  itself  of  all  the  aid  evolution  can 
give  it,  Christian  Sociology  offers  a  helping  hand  to 
evolution,  in  bridging  over  chasms  which  this  evolu- 
tion meets  in  its  course  of  development. 

Since  Christian  social  science  is  based  on  the  New 
Testament,  it  must  be  evident  that  a  careful  and  cor- 
rect exegesis  is  of  the  utmost  importance.  Nothing 
else  can  take  its  place.  The  Protestant  principle, 
that  the  Bible  is  the  only  rule  of  faith  and  practice, 


THE   PROTESTANT   PRINCIPLE.  37 

must  be  adhered  to  with  unswerving  fidelity.  With 
existing  systems  of  theology  this  science  has  nothing 
to  do,  except  so  far  as  they  aid  in  interpreting  the 
Scriptures.  In  themselves  they  are  no  authority. 
It  is  not  the  aim  to  give  a  sectarian  or  a  denomina- 
tional, but  a  Christian  Sociology.  And  throughout, 
the  question  will  not  be,  What  does  this  or  that  school 
teach  ?  but  this  :  What  does  the  Word  of  God  teach  ? 
For  unless  it  grows  directly  out  of  the  Scriptures,  so- 
cial science  will  not  be  worthy  of  the  name  Christian. 
And  in  order  that  it  may  be  truly  Christian,  it  will  be 
improper  to  shackle  the  Scriptures  with  any  precon- 
ceived philosophical  or  social  system  and  make  their 
teachings  conform  thereto. 

The  relation  of  the  Old  Testament  to  our  science 
is  more  remote  than  that  of  the  New.  It  sustains  to 
Christian  Sociology  the  same  relation  as  to  the  other 
departments  of  Christian  theology.  It  has,  indeed, 
much  that  can  be  used  to  great  advantage  by  the 
Christian  sociologist,  and  much  that  is  indispensable 
to  him.  It  prepares  the  way  for  the  New,  and  with- 
out the  Old  the  New  cannot  be  understood.  But 
while  Christian  social  science  sends  its  deepest  roots 
down  into  the  Old  Testament,  it  springs  directly 
from  and  grows  on  the  New. 

While  thus  the  material  for  this  as  for  every  other 
Christian  science  is  found  in  the  Scriptures,  it  is  not 
found  there  in  a  systematic  form.  It  is  scattered 
through  the  different  books  without  any  special  order 
of  arrangement.  These  separate  truths  must  be  de- 
veloped and  arranged  into  a  system.  This  can  be 
done  by  those  only  who  appreciate  these  truths,  and 
in  whom  the  same  spirit  reigns  that  is  found  in  them. 


38  CHRISTIAN   SOCIOLOGY. 

In  other  words,  the  Christian  spirit  is  necessary  for 
this  work.  Any  other  spirit  will  pervert  and  muti- 
late these  truths,  rather  than  develop  and  systematize 
them.  In  this  requirement  there  is  nothing  peculiar, 
but  it  is  universal.  No  man  is  fit  to  develop  a  subject 
unless  he  appreciates  it,  is  in  sympathy  with  it,  and 
has  caught  its  spirit.  The  man  without  the  Chris- 
tian spirit  can  no  more  be  a  Christian  theologian,  than 
a  man  without  taste  can  be  a  musician  or  an  artist. 

Relation  to -oilier  Departments  of  Theology. 

The  place  which  Christian  Sociology  occupies  in 
theology  may  be  inferred  from  what  has  already  been 
said  ;  but  in  order  to  avoid  confusion,  it  is  well  to  be 
somewhat  more  explicit.  Though  growing  out  of  the 
exegesis  of  the  New  Testament,  Christian  social  sci- 
ence is  not  a  part  of  exegetical  theology.  *  Exegesis 
only  furnishes  the  materials  of  which  the  science  is  to 
be  constructed.  The  sociological  truths  gained  by  ex- 
egesis do  not  yet  constitute  a  sociology.  These  truths 
have  for  ages  been  embodied  in  Christian  society  and 
have  been  subject  to  development.  It  is  the  duty  of 
the  Christian  sociologist  to  take  these  truths  as  they 
have  been  developed  and  form  them  into  a  system.  His 
work  is  similar  to  that  of  writers  of  Dogmatics  and 
Ethics  ;  and  Christian  social  science  is  more  like  these 
two  sciences  than  any  other  department  of  theology. 
It,  therefore,  properly  belongs  to  Systematic  Divinity. 
But  it  must  not  be  regarded  as  merely  a  department 

*  The  division  of  theology  into  Excgetiral,  Historical,  System- 
atic, and  Practical,  is  here  adopted.  While  not  in  every  respect 
satisfactory,  it  is  the  best  division  yet  proposed. 


ITS   PLACE   IN  THEOLOGY.  39 

of  either  Dogmatics  or  Ethics,  since  it  includes  both 
dogmatical  and  ethical  elements.*  But  even  if  it 
could  be  treated  as  merely  a  part  of  either  Dogmatics 
or  Ethics,  it  would,  for  the  reasons  already  stated,  be 
better  not  to  do  so.  It  is  important  now  to  develop 
the  subject  by  itself,  in  order  that  it  may  receive 
proper  attention  and  may  be  made  as  complete  as  pos- 
sible. It  is  a  system  by  itself,  and  its  materials  are 
rich  enough  and  its  interests  great  enough  to  justify, 
and  even  to  demand,  a  separate  treatment. 

It  is  self-evident  that  our  subject  cannot  belong  to 
Historical  Theology,  since  its  aim  is  not  to  show  what 
Christian  society  has  been,  but  what  true  Christian 
society  is.  Yet  the  history  of  the  Church  may  be 
very  profitably  studied  from  a  sociological  point  of 
view.  After  the  ideal  Christian  society  has  been  de- 
scribed, it  will  be  interesting  to  examine  how  the 
views  of  society  in  the  different  ages  compare  with 
this  ideal,  and  how  near  the  realization  of  this  ideal 
Christian  society  has  come  in  the  past.  In  fact, 
Christian  Sociology  should  have  an  important  influ- 
ence on  the  study  of  church  history.  Instead  of 
considering  chiefly  what  councils,  popes,  princes,  and 
great  scholars  have  done,  historians  should  pay  more 

*  If  Dogmatics  and  Ethics  were- treated  as  one  science,  as  un- 
der the  title  of  Systematic  Divinity,  then  Christian  Sociology 
might  form  a  part  of  it.  But  theologians  now  generally  treat 
them  separately.  There  are  advantages  in  this  separation,  since 
they  are  distinct,  and  since  each  is  likely  to  receive  more  atten- 
tion whon  considered  separately.  But,  on  the  other  hand,  we 
flud  the  dogmatical  and  ethical  elements  united  in  Scripture,  and 
they  are  really  so  intimately  connected  that  they  scarcely  admit 
of  a  separation.  Accordingly  Nitzsch  ("  System  der  christlichen 
Lehre")  and  other  writers  object  to  their  separation. 


40  CHRISTIAN   SOCIOLOGY. 

attention  to  the  sociological  truths  and  developments 
of  the  different  periods.  History  must,  of  course, 
show  how  the  doctrine  of  God  was  held  and  developed 
in  the  Church  ;  but,  surely,  the  doctrine  of  man  and 
of  society,  as  held  and  developed  in  the  Church, 
should  not  be  ignored.  And  our  science  is  well  cal- 
culated to  direct  attention  to  the  neglect  of  the  socio- 
logical elements  in  ecclesiastical  history. 

Owing  to  its  practical  interests,  some  may  be  tempt- 
ed to  regard  our  subject  as  a  part  of  Practical  The- 
ology. But  this  would  be  as  wrong  a  classification  as 
it  would  be  to  make  Ethics  a  part  of  Practical  The- 
ology. It  is  not  merely  practical,  but  also  theoretical. 
It  does  not  merely  teach  what  society  ought  to  do, 
but  also  what  it  ought  to  be  ;  and  it  also  treats  of  the 
principles  of  social  conduct  and  of  the  relations  out  of 
which  the  social  duties  grow.  Besides,  the  first  great 
aim  of  our  science  is  to  know  ;  this  itself  decides  that 
it  does  not  belong  to  the  department  of  Practical 
Theology. 

Some  who  admit  that  Christian  Sociology  is  prop- 
erly a  part  of  Systematic  Divinity,  may  be  inclined  to 
treat  it  as  synonymous  with  Ecclesiology.  But  to 
this  there  are  very  serious  objections.  Ecclesiology 
does  not 'treat  of  Christian  society  as  such,  but  of  the 
Church  ;  while  Christian  Sociology  treats  of  Christian 
society  in  its  largest  sense,  whether  organized  into  a 
church  or  not.  Unless  the  word  church  is  used  in  a 
very  loose  sense,  there  may  be  Christian  society  in  a 
place  where  there  is  no  church  ;  and  Christians  may 
enter  into  many  social  relations  which  are  not  ecclesi- 
astical. Two  or  three  Christians  in  heathen  lands, 
where  there  is  no  church,  would  nevertheless  form  a 


PART   OF   SYSTEMATIC   DIVINITY.  41 

Christian  society  and  have  social  duties.  Christian 
Sociology  is,  therefore,  much  more  comprehensive 
than  Ecclesiology.  "While  the  latter  treats  only  of. 
the  Church,  the  former  treats  of  Christians  in  all  their 
social  relations.  The  Church  is,  indeed,  a  Christian 
society,  or  rather  it  has  in  it  Christian  society,  and  it  is 
therefore  included  in  Christian  Sociology,  but  it  is 
only  one  form  of  this  society.  Our  subject  would  be 
entirely  too  limited  if  it  were  confined  to  the  discus- 
sion of  the  Church  and  ecclesiastical  organizations  and 
institutions. 

From  what  has  been  said  the  position  of  our  sub- 
ject and  its  relation  to  the  various  other  departments 
of  theology  are  evident.  For  its  materials  it  is  in- 
debted to  exegesis  and  the  development  of  Christian 
thought.  It  does  not  treat  of  God,  except  so  far  as 
he  is  related  to  human  society  ;  nor  of  the  individual, 
except  so  far  as  he  sustains  social  relations  ;  nor  of 
Christian  doctrine,  except  so  far  as  it  teaches  man's 
relation  to  his  fellow-men  ;  nor  of  Christian  ethics, 
except  so  far  as  it  treats  of  social  duties  ;  nor  of  his- 
tory, except  so  far  as  it  helps  us  to  understand  Chris- 
tian society.  All  the  various  truths  it  discusses  are 
regarded  from  a  social  point  of  view  ;  and  it  aims  to 
concentrate  all  the  light  of  the  Gospel  on  human  soci- 
ety or  into  a  social  focus. 

While  it  is  a  part  of  systematic  theology,  our  sci- 
ence will  be  found  to  sustain  an  important  relation  to 
all  the  other  theological  sciences.  So  intimately  are 
the  various  departments  of  theology  connected,  that 
a  complete  separation  is  neither  desirable  nor  possi- 
ble. And  our  subject,  however  much  it  may  differ 
from  other  branches  of  theology,  can  draw  important 


42  CHRISTIAN  SOCIOLOGY. 

lessons  from  them  ;  and,  on  the  other  hand,  it  may 
also  exert  an  important  influence  on  them.  The  lat- 
ter may  be  illustrated  by  its  relation  to  Apologetics. 
Christian  Sociology  is  not,  indeed,  intended  to  be 
apologetic.  It  addresses  itself  to  those  who  already 
receive  the  Gospel.  But,  at  the  same  time,  it  may 
exert  a  decided  apologetic  influence.  The  social  ele- 
ments of  the  Gospel  are  such  as  to  commend  them- 
selves to  all  who  can  appreciate  them.  The  social 
laws  of  Christ  and  his  apostles  are,  beyond  all  ques- 
tion, the  most  perfect  that  have  ever  been  promul- 
gated. And  if  the  perfection  of  these  laws  can  be 
made  apparent  in  Christian  social  science,  it  will  be 
a  strong  argument  in  favor  of  the  entire  system  of 
Christianity.  If  there  are  in  a  system  many  plain 
teachings  and  also  some  mysteries,  the  wise  man  will 
judge  of  the  mysteries  by  the  things  that  are  plain. 
There  is  in  the  Gospel  much  that  is  above  human  com- 
prehension. This  is  what  might  be  expected  in  a  di- 
vine revelation.  "We  are  not  now  in  a  condition  to 
understand  fully  God  and  his  relations,  or  man  and 
his  destiny.  But  there  are,  also,  in  the  Gospel  many 
teachings  which  can  be  easily  understood  and  whose 
reliability  can  be  thoroughly  tested.  Evidently,  the 
most  rational  method  of  forming  a  correct  estimate  of 
that  Gospel  is,  to  take  all  that  can  be  comprehended 
and  to  determine  its  value.  If  the  plain  teachings 
are  unworthy  of  credence,  then  the  reliability  of  that 
which  is  mysterious  and  cannot  be  subjected  to  the  ordi- 
nary tests  may  well  be  questioned.  But  if  all  of  the 
Gospel  that  can  be  experienced  and  thoroughly  tested 
is  found  to  be  reliable,  then  there  is  strong  presump- 
tive evidence  that  the  doctrines  which  appeal  directly 


KELATION  TO   APOLOGETICS.  43 

to  faith  are  also  reliable.  According  to  this  method, 
we  simply  judge  of  the  unknown  by  the  known  quan- 
tities. Thus  y  and  z  being  known,  we  find  through 
them  the  unknown  value  of  x.  This  principle  is  acted 
on  daily,  and  thus  its  rationality  is  admitted.  From 
what  is  known  of  a  man,  or  a  society,  or  a  party,  or  a 
government,  or  a  system,  inferences  are  drawn  re- 
specting their  general  character.  And  these  infer- 
ences are  favorable  or  adverse,  according  as  that 
which  is  known  of  them  is  good  or  bad.  There  is  no 
good  reason  for  not  applying  this  test  to  the  Gospel. 
In  fact,  no  more  rational  way  can  be  found  for  test- 
ing the  reliability  of  its  mysterious  elements,  than  by 
its  plain  teachings.  Whilst  the  philosopher  recog- 
nizes the  value  of  this  tfist  and  consciously  applies  it, 
many  practical  men  apply  it  unconsciously,  and  thus 
assent  to  its  validity.  Therefore  vigorous  efforts 
should  be  made  to  bring  out  clearly  and  strikingly  all 
the  teachings  of  Christianity  respecting  man's  social 
relations.  The  candid  mind  must  recognize  the 
beauty  and  superiority  of  the  social  laws  of  the  Gospel, 
when  clearly  presented  in  a  system.  And  when  it  is 
seen  that  these  laws  are  intimately  connected  with  all 
the  other  parts  of  the  Gospel,  growing  out  of  them 
and  into  them  so  that  they  are  but  parts  of  an  insepa- 
rable whole,  it  will  be  seen  that  they  are  a  correct 
sample  of  the  Gospel  itself,  a  specimen  from  which 
the  character  of  the  whole  may  be  inferred.  Viewed 
in  this  light,  it  will  be  found  that  Christian  Sociology 
has  an  important  apologetic  value.  It  would,  indeed, 
be  strange  if  a  system  from  which  such  a  sociology 
grows  were  false. 

The  above  may  suffice  to  indicate  the  nature  of  our 


44  CHRISTIAN   SOCIOLOGY. 

science  and  its  relation  to  other  departments  of  the- 
ology. It  is  more  difficult  to  indicate  its  relation  to 
recent  works  on  sociology.  As  a  rule,  they  do  not 
claim  to  be  Christian  or  even  thei.stic.  Their  rela- 
tion to  Christian  Sociology  is,  of  course,  very  remote.* 
In  some  of  these  works  the  term  social  science  is  used 
altogether  too  vaguely.  Some  include  in  sociology 
almost  everything  that  belongs  to  human  affairs,  while 
others  scarcely  distinguish  it  from  political  economy. 
In  his  "  Unity  of  Law,"  II.  C.  Carey  gives  this 
definition  :  "  Social  science  treats  of  man  in  his  effort 
for  the  maintenance  and  improvement  of  his  condi- 
tion, and  may  now  be  defined  as  being  the  science  of 
the  laws  which  govern  man  in  his  efforts  to  secure  for 
himself  the  Jiighest  individuality,  and  the  greatest 
power  of  associating  with  his  fellow -men,"  But 
why,  on  the  one  hand,  limit  social  science  to  man's 
efforts  to  maintain  and  improve  his  condition  ?  Can 
all  the  social  laws  be  reduced  to  these  efforts  ?  And 
why,  on  the  other  hand,  include  all  these  efforts  in 
social  science  ?  Such  efforts  may  be  purely  personal 
or  selfish,  and  not  at  all  social.  This  definition  is, 
therefore,  both  too  narrow  and  too  wide,  since  it  ex- 
cludes some  things  which  belong  to  this  science,  and 
includes  others  which  do  not  belong  to  it.  Why  not 
make  social  science  include  all  the  social  relations  of 
man  to  his  fellow-men,  and  these  only  ?  The  above 
definition  makes  this  science  selfish,  whereas  it  should 

*  When  Spencer's  system  of  sociology  is  completed,  it  may  be 
found  valuable  as  a  study  preparatory  to  Christian  social  sci- 
ence, just  as  anthropology  may  be  made  preparatory  to  the  study 
of  theology.  For  we  can  only  understand  what  society  is  in 
which  grace  reigns,  after  we  have  studied  society  without  this 
grace. 


RELATION  TO    OTHER   WORKS   OX   SOCIOLOGY.     45 

be  unselfish  because  social.  As  ' '  the  science  of  the 
laws  which  govern  man  in  his  efforts  to  secure  for 
himself  the  highest  individuality,  and  the  greatest 
power  of  associating  with  his  fellow-men,"  it  directs 
attention  solely  to  the  individual  as  he  seeks  some 
end  for  himself — namely,  the  highest  individuality 
and  the  greatest  power  of  associating  with  his  fellow- 
men.  Instead  of  basing  social  science  on  such  efforts, 
or  on  efforts  at  all.  it  must  go  back  to  the  principles 
of  society  and  to  the  relations  which  men  sustain  to 
one  another.  These  relations  must  give  the  laws  to 
govern  society,  and  must  give  the  tests  by  which  all 
efforts  to  attain  individuality  and  the  power  of  associ- 
ation must  be  judged.  Social  science  must  root  in 
principles  and  grow  out  of  them,  otherwise  the  term 
science  is  a  misnomer.  If  it  gives  merely  rules  for 
efforts  and  laws  for  government,  then  it  is  an  art 
rather  than  a  science.  Unless  the  term  "  social"  is 
abused,  social  science  must  be  regarded  as  the  science 
of  man  in  his  social  relations,  and  must  give  the  laws 
that  grow  out  of  these  relations.  According  to  this 
definition,  a  purely  philosophical  social  science  dis- 
cusses the  relations  and  laws  of  society  so  far  as  they 
are  discoverable  by  reason  ;  and  a  Christian  Sociology 
is  that  social  science  which  makes  the  social  relations 
and  laws  found  in  the  New  Testament  the  elements  of 
the  system. 

There  is  a  tendency  on  the  part  of  some  to  treat 
social  science  as  if  it  dealt  only  with  the  material  in- 
terests of  society.  This  is  characteristic  of  the  age, 
and  indicates  what  base  vie\vs  prevail  respecting 
society.  Such  a  view  of  social  science  is,  of  course, 
hostile  to  the  spirit  of  Christian  Sociology. 


46  CHRISTIAN   SOCIOLOGY. 

In  his  recent  work  entitled  "  Principia,  or  Basis  of 
Social  Science,"  R.  J.  Wright  aims  to  give  "  a  sur- 
vey of  the  subject  from  the  moral  and  theological, 
yet  liberal  and  progressive  standpoint."  Here  is  at 
least  a  commendable  effort  to  bring  the  subject  into 
more  intimate  relation  with  Christian  truth,  though 
the  author  does  not  aim  to  give  a  Christian  Sociology. 
His  definition  of  social  science  is  very  unsatisfactory. 
He  says  (p.  19)  :  ""  Social  science  may  be  defined  to 
be  the  philosophy  of  politics.  It  is  a  kind  of  high 
politics."  Further  on  he  says  :  "  Social  science  is 
moral  in  its  very  nature."  "  The  science  of  society 
is  the  science  of  the  dispensations  of  Providence." 
But  a  clear  and  complete  definition,  giving  the  scope 
and  the  limits  of  the  science,  is  wanting.  Nor  is  the 
relation  of  social  science  to  Christianity  satisfactorily 
indicated.  He  says  :  "  Social  science  and  Christianity 
run  parallel  to  each  other  most  of  their  length  ;  so- 
cial science  doing  for  society,  in  most  things,  what 
Christianity  is  doing  for  the  individual."  This  im- 
plies that  Christianity  has  no  social  science,  but  only 
runs  parallel  to  it,  and  that  it  affects  the  individual 
only,  and  not  society.  Surely,  this  is  a  wrong  view  of 
Christianity,  and  the  fact  that  it  is  held  by  a  man  of 
intelligence  is  a  striking  evidence  of  the  neglect  of 
the  social  science  of  Christianity. 

Our  subject  must  not  be  supposed  to  be  allied  to 
socialism  or  communism,  whether  established  on  a 
religious  or  infidel  basis.  Sociology  is  a  science,  while 
these  names  have  generally  been  used  to  designate 
communistic  efforts  to  ameliorate  the  condition  of 
mankind.  Modern  communism  is  largely  godless,  and 
does  not,  as  a  rule,  appeal  to  the  Bible  for  its  princi- 


COMMUNISM.  47 

pies.  Some  communists  Lave,  however,  claimed  to 
lind  authority  for  their  views  in  the  Bible,  and  have 
appealed  to  Acts  2  :  44-45,  and  4  :  34-37.  But  the 
communism  there  spoken  of  was  totally  different 
from  that  in  onr  day.  That  was  for  the  sake  of  the 
poor,  not  for  the  sake  of  enriching  the  community  ; 
it  was  voluntary,  no  one  being  obliged  to  sell  his  pos- 
sessions and  put  his  money  into  the  common  treasury 
(5:4);  it  was  merely  local  ;  some  believers  evidently 
did  not  sell  their  possessions  (12  :  12)  ;  and  it  was  only 
temporary. 

Method. 

From  the  definitions  given,  a  general  idea  may  be 
formed  of  the  vastness  of  our  subject.  The  number 
of  objects  included  is  so  great,  and  they  are  so  diverse, 
that  it  is  difficult  to  classify  them  and  arrange  them 
into  a  system.  But  the  very  variety  in  the  objects 
makes  a  systematic  arrangement  of  them  all  the  more 
necessary,  in  order  to  avoid  confusion  and  to  gain  a 
clear  conception  of  all  that  pertains  to  our  science. 
The  method  to  be  pursued  in  Christian  Sociology  is, 
therefore,  a  matter  of  great  importance. 

To  regard  the  substance  of  a  system  as  all-impor- 
tant, and  the  form  as  a  matter  of  indifference,  is  evi- 
dence of  superficiality  rather  than  of  depth.  The 
very  idea  of  system  implies  an  appropriate  form,  as 
well  as  the  right  kind  of  substance.  The  substance 
cannot  be  properly  represented,  unless  a  proper  form 
is  chosen.  Truth  un systematized  is  like  the  rough 
marble  of  the  quarry,  which  requires  much  labor  and 
skill  to  give  it  the  form  of  a  beautiful  statue.  But 
however  important  the  form  of  an  intellectual  system 


48  CHRISTIAN   SOCIOLOGY. 

may  be,  it  exists  for  the  sake  of  the  substance,  not 
the  substance  for  the  sake  of  the  form.  But  some 
form  the  substance  must  have,  and  it  should  have 
the  best.  The  method  adopted  should  not  merely 
embrace  all  the  truths  of  the  science,  but  it  should 
also  give  every  truth  its  proper  place  and  its  proper 
relation  to  all  the  other  truths. 

There  is  no  method  which  is  universally  regarded 
as  the  best  and  as  equally  adapted  to  all  subjects. 
Even  if  all  subjects  could  be  cast  in  the  same  mould, 
it  would  be  better  not  to  do  so.  The  monotony  of 
such  a  process  would  be  intolerable.  Different  minds 
prefer  different  methods.  To  this  fact  we  are  largely 
indebted  for  the  diversity  in  the  treatment  of  the 
same  subjects.  But  different  substances  also  demand 
different  forms.  And  it  is  manifestly  improper  to 
choose  a  form  arbitrarily,  and  then  force  it  on  a  sub- 
ject, or  force  a  subject  into  it.  The  truth  must  itself 
be  the  artist,  creating  its  own  forms.  The  substance 
is  the  spirit  which  creates  its  own  body,  shapes  it,  and 
adapts  it  to  its  own  use.  Truth  should  be  treated  as 
living  ;  and  a  system  should  be  regarded  as  a  growth 
from  a  principle  as  its  seed,  rather  than  as  a  mechan- 
ism. And  that  form  into  which  a  subject  naturally 
grows  is  not  only  the  best,  but  it  is  the  only  one  really 
adapted  to  that  subject. 

Very  properly,  the  inductive  method  is  used  in  the 
natural  sciences.  But,  surely,  there  must  be  some 
great  principle  lying  back  of  all  these  sciences  and 
inherent  in  them  ;  this  principle  must  determine  the 
laws  of  these  sciences.  May  not  the  time  come  when 
these  sciences  shall  have  made  sufficient  progress  and 
generalizations  to  discover  this  principle  ?  If  this 


TRUTH   DISCOVERED,  XOT   PRODUCED.  49 

principle  is  discovered,  it  will  bind  all  the  natural 
sciences  into  one  grand  system  or  one  grand  science  ; 
it  is  the  principle  which  makes  and  which  explains 
the  cosmos.  When  this  principle  is  found,  all  the 
laws  of  nature  will  be  included  in  it,  and  may  be 
deduced  from  it.  There  must  be  such  a  principle  ; 
all  the  laws  of  thought  presuppose  its  existence  ;  and 
such  a  deduction  of  the  laws  of  nature  from  it  is  pos- 
sible in  the  abstract,  though  the  human  mind  may 
never  discover  that  principle,  and  may  never  be  able 
to  deduce  from  it  the  laws  it  contains.  But  it  may  yet 
be  found  that  even  in  the  natural  sciences  induction 
is  followed  too  exclusively,  and  that  the  exclusion  of 
metaphysics  is  an  extreme,  a  reaction  against  another 
extreme,  namely,  the  scholasticism  of  former  ages  ; 
and  that  for  the  attainment  of  the  most  perfect  sys- 
tem, the  deductive  must  be  connected  more  than  is 
now  the  case  with  the  inductive  method. 

The  Positivist,  rejecting  metaphysics  and  regarding 
sociology  as  a  natural  science,  subjects  it  to  the  induc- 
tive method.  He  does  not  begin  with  a  great  princi- 
ple from  which  he  develops  the  entire  system  ;  but  he 
takes  the  separate  facts,  and  from  them  he  makes  gen- 
eralizations and  draws  laws.  We,  on  the  other  hand, 
seek  the  great  principle  of  Christian  Sociology,  from 
which  the  wrhole  system  grows.  We  recognize  the 
fact  that  the  system  already  exists — not  in  word,  in- 
deed, but  ideally.  We  cannot  make  it ;  we  inerety 
aim  to  discover  and  to  describe  it.  It  is  not  stated  in 
so  many  words  in  the  New  Testament  what  Christian 
Sociology  is,  nor  is  it  given  in  a  systematic  form  ;  but 
it  lies  back  of  the  teachings  of  the  New  Testament. 
The  sociological  truths  of  the  Gospel  are  but  the  out- 


50  CHRISTIAN   SOCIOLOGY. 

croppings  of  this  system.  The  system  itself  exists  in 
the  mind  of  God  ;  and  it  forms  part  of  the  realm  of 
truth,  which  realm,  though  invisible,  is  as  real  as  the 
realm  of  nature.  Indeed,  it  is  more  real  ;  for  truth  is 
the  eternal  substance,  of  which  the  things  that  appear 
are  but  the  passing  phenomena.  We  cannot  create 
truth  ;  we  can  only  discover  the  truth  which  already 
exists.  It  is  a  web  woven  by  the  hand  of  the  Al- 
mighty ;  we  pull  out  threads  here  and  there,  weave 
them  together  again,  and  call  the  result  a  system. 
The  cognition  of  truth,  of  Course,  affects  the  mind  ; 
but  it  does  not  in  the  least  affect  the  truth,  since  that 
exists  all  the  same,  whether  we  cognize  it  or  not.  In 
all  study,  the  aim  should  solely  be  to  discover  existing 
truth.  In  Christian  theology,  for  instance,  the  aim 
should  be  to  follow  the  Divine  mind  in  its  thinking, 
to  discover  its  plan,  and  to  trace  out  its  system. 
While  we  do  not  create  (produce)  the  truth,  the 
Christian  thinker  aims  to  reproduce  the  Divine  thought 
and  system.* 

But  how  can  we  discover  the  system  of  Christian 
Sociology  ?  Evidently,  not  by  adopting  a  theory  of  the 
natural  evolution  of  society,  and  then  following  the 
development  of  society  until  Christian  society  is 
evolved.  The  principles  of  our  science  cannot  be 
found  by  tedious  generalizations  from  the  facts  of 
history.  As  the  essential  elements  of  the  system  are 
already  given  in  the  New  Testament,  we  must  search 
for  them  there.  By  careful  and  thorough  induction 
we  can  there  find  the  great  social  laws  of  the  king- 
dom of  God.  But  the  inductive  method  need  not  be 

*  On  this  subject  there  aro  very  valuable  thoughts  in  Beck's 
"  Einleitung  in  das  System  der  christliehen  Lehre." 


THE   GENETIC   METHOD.  51 

exclusively  followed.  The  great  principles  of  Chris- 
tian Sociology  are  given  by  Christ  and  his  apostles  ; 
and  when  these  are  found,  the  whole  system  of  Chris- 
tian social  science  may,  under  the  constant  guidance 
of  the  truths  of  the  New  Testament,  be  deduced  from 
them.  If  the  cardinal  principle  can  be  found — which 
lies  at  the  basis  of  the  entire  subject,  and  determines 
its  character — then  by  means  of  the  deductive  method 
the  whole  system  may  be  evolved,  as  it  were,  from 
that  principle.  The  very  process  of  forming  the 
Christian  life  and  our  social  relations  as  Christians 
seems  to  make  this  the  natural  method.  By  whatever 
process  a  man  may  have  been  brought  to  Christ,  he 
does  not  practise  one  Christian  virtue  after  another 
'until  he  is  thoroughly  a  disciple  of  Christ.  In  other 
words,  his  practice  is  not  the  source  of  his  relation  to 
Christ  as  his  follower,  and  is  not  the  source  of  his  re- 
ligion. The  process  is  the  very  reverse  of  this.  Being 
made  a  child  of  God,  he  practises  the  Christian  vir- 
tues— that  is,  his  relation  to  God  is  the  source  of  his 
practice.  "  Abide  in  me,  and  I  in  you.  As  the 
branch  cannot  bear  fruit  of  itself,  except  it  abide  in 
the  vine  ;  no  more  can  ye,  except  ye  abide  in  me.  I 
am  the  vine,  ye  are  the  branches.  He  that  abideth  in 
me,  and  I  in  him,  the  same  bringeth  forth  much 
fruit;  for  without  me  ye  can  do  nothing."  It  is 
thus  through  our  relation  to  Christ  that  our  Christian 
life  and  all  our  relations  as  Christians  are  formed. 
That  is,  the  process  of  forming  the  Christian  life  is 
but  a  deduction  of  that  life  from  our  relations  to 
Christ.  And  in  order  to  get  the  best  system  of  the 
Christian  life  and  its  relations,  we  have  but  to  follow 
the  same  process.  In  Christ  we  have  the  principle  of 


52  CHRISTIAN   SOCIOLOGY. 

the  Christian  life  and  of  all  its  social  relations  ;  and  we 
must  follow  the  process  of  forming  the  social  relations 
in  giving  a  system  of  those  relations.  In  his  "  Logic," 
Trendelenburg  says  :  "A  suhject  can  be  fully 
understood  only  in  the  same  manner  in  which  it  origi- 
nates." The  idea  is  that,  in  order  to  understand  a 
subject  thoroughly,  we  must  follow  it  in  its  genesis. 
This  is  true  in  all  departmetns  of  knowledge,  in  the 
domain  of  nature  as  well  as  in  that  of  mind  and  of 
spirit.  But  more  especially  is  this  the  case  with  all 
historical  subjects.  No  event  of  history,  and  least  of 
all  a  great  historical  fact  like  Christianity,  can  be  un- 
derstood, unless  it  is  studied  in  its  development  from 
its  generative  or  creative  source.  The  universal  law  of 
this  genesis  is  :  From  the  seed  springs  tiret  the  blade, 
then  the  ear,  and  after  that  the  full  corn  in  the  ear. 
And  if  this  is  the  only  true  method  for  the  study  of  a 
system,  then,  of  course,  it  is  also  the  only  true  method 
in  describing  a  system.  And  whenever  the  principle, 
whence  the  system  grows,  can  be  discovered,  it  should 
be  made  the  starting-point  of  the  system. 

In  describing  a  living  system,  the  aim  should  be  to 
retain  as  much  as  possible  the  life  of  the  system  in 
the  description  Unless  the  life  is  retained,  the  de- 
scription will  not  correspond  with  the  reality.  A  liv- 
ing system  should  be  described  as  it  is — namely,  as 
living,  not  as  dead.  So  essential  is  this  that  its  neg- 
lect is  fatal  to  any  system.  But  the  retention  of  any 
degree  of  life  in  the  description  is  very  difficult.  "We 
are  so  accustomed  to  the  scholastic  method  of  divi- 
sions and  subdivisions,  without  any  living  connection 
between  them,  that  it  is  not  easy  to  adopt  another 
method  ;  and  even  if  another  is  adopted,  it  will  prob- 


REAL   THINKING.  53 

ably  be  subjected  to  the  charge  of  being  unscholarly 
and  unscientific.  Yet,  for  a  living  system  that  method 
is  the  most  scientific  which  is  most  lifelike.  It  is,  in- 
deed, the  only  true  method.  For  to  describe  a  living 
system  as  if  it  were  dead,  is  not  to  describe  it  at  all. 
Each  part  of  a  system  should  grow  naturally  out  of 
the  preceding  one;  and  the  whole  should  grow  out  of 
the  living  seed  (principle)  containing  the  whole  ;  and 
the  entire  system  should  form  a  complete  lifelike  or- 
ganism. 

For  every  subject  there  is  one  perfect  system,  and 
one  only.  This  system  cannot  be  constructed  arbi- 
trarily, nor  can  it  be  formed  by  a  purely  mental  pro- 
cess and  then  adapted  to  the  subject.  The  subject 
must  not  merely  enter  the  mind,  but  the  mind  must 
also  enter  the  subject,  thoroughly  penetrating  it  and 
learning  from  it  what  its  nature  is.  Instead  of 
adapting  the  subject  to  our  thinking,  we  must  adapt 
our  thinking  to  the  subject.  The  subject  itself  must 
be  the  creator  of  our  conception  of  it,  so  that  the  sub- 
ject is  the  productive  and  tho  mind  the  receptive 
agent.  The  result  of  this  process  will  be  to  make  our 
thinking  of  a  subject  real — that  is,  it  will  correspond 
with  the  reality.  Our  thought  of  an  object  should  be 
that  object  translated  into  thought.  In  the'  perfect 
idea  of  a  subject,  the  idea  corresponds  perfectly  with 
the  reality.  And  all  thought  is  perfect  in  proportion 
as  it  harmonizes  with  the  object  of  the  thought.  But 
it  must  be  evident  that  this  real  thinking  is  possible 
only  if  we  penetrate  a  subject,  let  it  control  our  think- 
ing, and  let  it  unfold  its  own  system  in  our  mind. 
The  genesis  of  the  subject  itself  must  also  be  the 
genesis  of  our  thought  on  that  subject.  Then,  and 


54:  CHRISTIAN   SOCIOLOGY. 

then  only,  will  the  subject  be  the  mould  determining 
the  form  of  our  thought  and  system. 

What  is  here  said  is  not  intended  to  depreciate  a 
keen  analysis  and  severe  logic.  Let  these  be  as  rigid 
as  possible  ;  but  let  their  aim  be  the  preservation,  and 
not  the  destruction,  of  the  life  of  the  system.  For  we 
can  better  afford  to  reject  an  analysis  and  a  logic* 
which  are  consistent  only  with  a  dead  system,  than  we 
can  afford  to  destroy  the  life  of  a  system.  If,  how- 
ever, it  is  found  that  the  life  of  a  system  cannot  be 
retained  in  the  description,  then  let  it  be  clearly  un- 
derstood that  the  description  is  no  more  like  the 
reality  than  a  corpse  is  like  a  living  body.  Let  there 
be  as  much  dissection  as  possible,  but  only  for  the  sake 
of  forming  a  better  idea,  and  giving  a  better  descrip- 
tion, of  the  living  system.  But,  as  a  rule,  dissection 
is  possible  only  when  the  life  is  extinct. 

In  theology,  as  well  as  in  mental  science,  the  atten- 
tion has  often  been  directed  so  exclusively  to  analysis, 
that  synthesis,  which  should  have  followed  the  analy- 
sis, and  for  the  sake  of  which  the  analysis  should  have 
been  undertaken,  has  been  entirely  or  very  largely 
neglected.  Often  theology  and  the  mind  have  been 
treated  as  the  anatomist  treats  the  corpse.  No  wonder 
that  the  result  has  frequently  been  death  rather  than 
life.  In  mental  science  the  faculties  of  the  mind  are 
often  carefully  analyzed  and  described  ;  but  after  this 

*  There  is  no  true  logic  except  (hat  which  describes  the  pro 
cess  of  all  healthy  thinking.  It  dees  not  consist  of  arbitrary 
rules,  nor  of  mere  rules  of  any  kind,  but  it  is  the  science  of 
thought.  While  it  shows  how  men  ought  to  think,  it  also  shows 
how  all,  who  really  think,  do  think.  And  it  is  a  pity  that  the 
interesting  and  all-important  process  of  thought  is  sometimes 
represented  as  a  lifeless  skeleton  of  rules. 


ANALYSIS   AND   SYNTHESIS.  55 

has  been  done,  it  is  generally  difficult  to  form  a  clear 
concepuon  of  the  mind  as  a  totality,  and  of  the  va- 
rious faculties  as  they  perform  their  functions  in 
unity.  The  most  important  thing  is  that  in  which  the 
faculties  inhere,  which  underlies  them  all  and  consti- 
tutes them  one  mind.  Yet  this  unity  is  the  very 
thing  that  is  often  lost  sight  of.  The  mind  is  treated 
like  a  piece  of  machinery,  which  is  taken  apart,  and 
all  the  parts  are  minutely  examined  and  described  ; 
but  the  parts  are  not  put  together  again  and  studied 
in  their  relation  to  one  another  and  in  their  union  in 
one  piece  of  machinery  in  running  order.* 

The  same  course  has  also  been  pursued  in  theology. 
The  anatomical  process  has  often  been  earned  on  so 
exclusively  as  to  leave  nothing  but  a  corpse  of  divin- 
ity. Thus  we  have  anatomized  systems  of  dogmatics 
and  ethics,  which  give  no  correct  idea  of  the  totality 
of  Christianity.  Such  a  system  of  dogmatics  has  often 
left  the  impression  that  Christianity  is  merely  dead 
orthodoxy ;  a  view  which  cannot  prevail  where 
Christianity  is  apprehended  as  a  totality  and  is  de- 
scribed according  to  its  life.  Christianity,  as  well  as 
the  mind,  has  in  it  living  principles  which  will  not 

*  Herbert  Spencer  says  5n  The  Popular  Science  Monthly 
for  August,  1873,  p.  425  :  "  The  analytical  habit  of  mind  has  to 
be  supplemented  by  the  synthetical  habit  of  mind.  Seen  in  its 
proper  place,  analysis  has  for  its  chief  function  to  prepare  the 
way  for  synthesis  ;  and,  to  -keep  a  due  mental  balance,  there 
must  be  not  only  a  recognition  of  the  truth  that  synthesis  is  the 
end  to  which  analyses  is  the  means,  but  there  must  also  be  a  prac- 
tise of  synthesis  along  with  a  practise  of  analysis."  There  are 
also  some  excellent  remarks  on  analysis  and  synthesis,  in  Sharp's 
"  Studies  in  Poetry  and  Philosophy,"  beginning  on  p.  285.  See, 
also,  Rothe's  "  Ethik."  2d  edition,  pp.  5-18,  and  Beck's  "  Ein- 
ieitung  in  das  System  der  cbristlichen  Lehre." 


56  CHRISTIAN   SOCIOLOGY. 

submit  to  dissection.  And  to  lose  sight  of  these  is  to 
lose  sight  of  the  very  essence  of  the  Gospel.* 

What  is  here  said  is  specially  applicable  to  Christian 
Sociology.  It  treats  of  that  which  is  pre-eminently 
living,  and  therefore  it  should  be  made  as  lifelike  as 
possible.  But  even  after  the  utmost  has  been  done  in 
this  respect,  we  should  remember  that  there  is  more 
life  in  the  reality  than  can  be  put  into  an  intellectual 
system,  more  than  can  be  translated  into  thought. 

In  order  that  the  work  on  a  subject  may  be  scien- 
tific, it  must  give  the  laws  of  that  subject,  and  must 
arrange  them  into  their  proper  system.  And  the  task 
to  be  performed  is  not  done  until  the  system  is  com- 
pletely rounded  off.  A  system  that  is  perfect  forms 
a  circle  which,  of  course,  ends  where  it  began.  Hegel 
saysf  that  every  part  of  philosophy  is  a  circle  ("  ein 
sich  in  sich  selbst  schliessender  Kreis").  The  whole 
of  philosophy,  however,  is  a  circle  of  circles,  or  it  is  a 
circle  including  all  the  various  circles  that  constitute 

*  To  me  the  retention  of  tlie  life  of  Christianity,  in  all  depart- 
ments of  Christian  thought,  is  a  necessity.  If  in  the  science  of 
theology  I  cannot  retain  this  life  and  give  it  full  recognition,  then 
I  will  regard  this  science  as  merely  tentative,  and  as  coining  far 
short  of  the  reality.  There  is  no  Christian  doctrine  which  has 
not  some  relation  to  life  ;  and  no  doctrine  can  be  fully  appre- 
hended, unless  seen  in  this  relation.  Dead  doctrine  is  no  more 
Christian  doctrine  than  dead  religion  is  Christianity.  Julius 
Mueller  has  well  said,  in  his  "  Lehre  von  der  Suende"  :  "  That 
is  genuine  philosophy  which  places  the  truth  itself  higher  than 
the  scientific  form,  and  which  is  determined  to  abrogate  every 
method  and  to  begin  the  construction  of  a  new  one,  as  soon  as  it 
is  convinced  that  the  method  adopted  is  too  limited  to  embrace 
the  reality."  (Fourth  edition,  Vol.  1.  p.  8.) 

t  Hegel's  "Philosophic,"  published  by  Frantz  &  Hillert, 
15-16. 


THE   IDEAL   SYSTEM.  57 

the  different  parts  of  philosophy.  The  starting-point 
of  a  system  must  also  be  its  end,  so  that  philosophy  is 
a  circle  ending  in  its  beginning.*  If,  for  instance, 
nature  is  mere  force,  then  a  perfect  system  of  nature 
must  start  with  the  idea  of  force  ;  this  idea  must  be 
developed,  or  force  must  be  followed  as  it  develops  or 
breaks  into  all  the  forces  of  nature  ;  and  the  system 
will  be  completed  when  all  the  forces  have  been  fully 
developed  and  traced  back  or  united  into  the  idea  of 
force  with  which  the  system  started.  Nature  here 
teaches  us  an  important  lesson.  The  plant  starts  from 
a  seed,  and  its  end  is  attained  in  the  production  of 
seed  like  that  from  which  it  sprang.  The  plant 
reaches  its  completion  and  attains  its  perfection  in 
seed — its  end  is  as  its  beginning.  The  Apostle  Paul 
gives  the  outlines  of  the  most  comprehensive  system 
possible,  in  Romans  11  :  30  :  "  Of  him  [God],  and 
through  him,  and  to  him  are  all  things."  Here  God 
is  the  end  as  well  as  the  beginning  of  all. 

The  law  here  stated  is  applicable  to  every  perfect 
system.  The  idea  lying  at  the  basis  of  the  law  is, 
that  a  system  starts  with  a  principle  which  is  unfolded 
throughout  the  system  ;  and  when  completely  un- 
folded, we  still  have  in  the  end  the  very  principle 
from  which  the  system  started.  It  is  evident  that 
every  adequate  principle  must  contain  in  itself  the 
system  which  springs  from  it. 

This  is  the  ideal  of  a  system.     We  cannot  expect 

*  "  Auf  diese  Weise  zeigt  sicli  die  Philosophic  als  cm  in  sich 
zurueckkehrender  Kreis. "  Hegel  himself  starts  with  being  the 
most  pure  and  abstract,  and  ends  with  God,  or  being  in  the  abso- 
lute sense.  In  the  beginning  and  at  the  end  there  is  simply  the 
idea  of  being. 


58  CHRISTIAN   SOCIOLOGY. 

its  full  realization  in  any  subject,  and  least  of  all  in 
one  so  new  and  vast  as  Christian  Sociology.  But  in 
the  efforts  to  construct  a  system,  this  ideal  should 
constantly  be  kept  in  view. 

An  exhaustive  analysis  and  discussion  of  the  sub- 
jects embraced  in  Christian  Sociology  are  neither  pos- 
sible.nor  desirable.  The  thinker  does  not  want  the 
truth  to  be  so  minutely  developed  as  to  require  noth- 
ing of  him  but  to  accept  it  as  offered.  Works  so 
minute  as  that  serve  rather  to  dull  than  to  quicken 
thought.  lie  that  thinks  for  himself  prefers  to  have 
the  principles  of  a  system  clearly  defined,  and  living, 
suggestive  thought,  growing  out  of  these  principles, 
stated,  without  exhausting  every  topic  discussed. 
With  these  principles  fixed  in  his  mind,  he  can  him- 
self apply  them  to  specific  cases.  He  wants  seed- 
thoughts,  which  can  strike  root  in  his  mind  and  pro- 
duce fruit  ;  not  heaps  of  straw  with  all  the  seeds 
threshed  out.  Even  the  ordinary  reader,  if  he  can 
grasp  principles,  does  not  want  the  truth  to  be  too 
minutely  developed.  For  him,  too,  that  book  is  best 
which,  instead  of  wearying,  suggests  and  excites 
thought.  In  this  respect,  those  works  on  ethics  are  a 
failure  which  treat  the  system  of  morals  as  if  it  were 
nothing  but  a  series  of  rules  of  conduct.  Slaves  who 
are  controlled  by  fear  and  cannot  be  trusted  to  draw 
correct  inferences  from  principles,  and  children  who 
have  not  yet  learned  to  think,  may  need  specific  rules 
for  all  occasions.  We  can  well  see  the  need  of  the 
minute  directions,  even  in  matters  of  ceremony,  in 
the  Old  Testament.  But  under  the  Gospel  it  is  differ- 
ent. That  makes  men  free.  Instead  of  bringing  in  a 
new  law,  Christ  brings  the  Gospel,  whose  very  words 


THE  LEGAL  AND  THE  EVANGELICAL  STANDPOINT.    59 

are  spirit  and  life.  But  this  Gospel,  so  rich  in  great 
principles,  in  comprehensive  laws  and  in  suggestive 
thought,  is  often  treated  as  if  it  merely  introduced  a 
new  code  of  laws,  instead  of  that  living  spirit  which 
gives  and  applies  the  law  for  every  occasion.  Many 
who  write  on  theological  subjects  scarcely  rise  above 
the  legal  standpoint.  Instead  of  grasping  the  great 
principles  of  the  Gospel,  which  include  the  law,  they 
rather  attempt  to  drag  the  Gospel  down  to  the  law, 
and  to  make  its  beautiful  garment  of  righteousness  a 
strait-jacket. 

The  method  adopted  in  the  discussion  of  a  subject 
is  liable  to  change.  As  the  subject  is  more  thor- 
oughly mastered  in  the  course  of  time,  a  better  method 
of  treatment  may  be  discovered.  It  cannot  be  ex- 
pected that  in  the  very  beginning  a  science  shall  at 
once  attain  its  ideal.  Thus  we  cannot  yet  expect  to 
give  the  science  of  Christian  Sociology  in  all  its  per- 
fection. The  great  principle  of  the  system  may,  in- 
deed, be  discovered  ;  but  it  will  require  much  study, 
and  perhaps  a  long  time,  before  the  whole  system  can 
be  drawn  from  this  principle.  Now  it  is  of  special 
importance  to  show  that  the  system  of  Christian  Soci- 
ology is  possible  and  important. 

In  the  following  chapters,  it  is  the  aim  to  give  some 
of  the  leading  principles  and  thoughts  of  the  system. 
Till  the  close  of  the  ninth  chapter,  the  attention  is 
directed  chiefly  to  the  doctrines  concerning  Christian 
society,  or  the  dogmatic  elements  of  Christian  Soci- 
ology. In  these,  the  aim  is  to  give  an  idea  of  the  na- 
ture and  relations  of  Christian  society.  The  doctrinal 
is  followed  by  the  ethical  part — from  the  tenth  to  the 
close  of  the  sixteenth  chapter — in  which  the  duties 


60  CHRISTIAN  SOCIOLOGY. 

growing  out  of  the  nature  and  relations  of  Christian 
society  are  discussed.  As  the  conclusion  of  the 
whole,  a  chapter  is  given  on  the  Passion  for  Human- 
ity, which  passion  Christian  Sociology  is  calculated  to 
create  and  promote. 


FIRST   PART. 


THE   NATURE   AND    THE    RELATIONS    OF 
CHRISTIAN  SOCIETY. 

THIS  part  of  Christian  Sociology  might  be  called 
Christian  Social  Dogmatics,  since  it  contains  the  doc- 
trinal elements  of  the  system.  Its  aim  is  to  show 
how  Christian  society  originated,  what  it  is,  and  what 
its  relations  are.  The  importance  of  this  doctrinal 
element  is  very  great,  since  everything  else  in  Chris- 
tian Sociology  depends  on  it.  We  must  know  what 
Christian  society  is,  before  we  can  understand  its  du- 
ties. Right  social  practice  depends  on  a  proper  view 
of  the  social  relations. 


CHAPTER  II. 

THE   GENESIS   OF   CHRISTIAN   SOCIETY. 

WHATEVER  may  enter  into  it  as  constituent  ele- 
ments, Christianity  is  essentially  life.  It  is  more  than 
mere  theory  or  doctrine,  which  are,  indeed,  included 
in  it,  but  are  not  Christianity  itself.  Men  may  ac- 
knowledge intellectually  that  all  the  teachings  of  the 
Gospel  are  true  ;  and  yet,  unless  that  Gospel  is  in  them 
a  living  power,  which  produces  a  life  corresponding 
with  those  teachings,  they  are  not  Christians.  We 
must,  therefore,  distinguish  between  Christianity  itself 
and  a  mere  theory  or  doctrinal  system  of  Christianity. 
From  its  introduction  into  the  world  till  the  present 
time,  wherever  Christianity  has  been,  there  it  has 
been  a  living  power,  an  active  life  ;  and  whatever 
variety  it  has  exhibited  in  different  ages  and  under 
different  circumstances,  this  life  has  always  been  es- 
sentially the  same,  including  the  same  doctrines,  con- 
trolled by  the  same  relations,  and  manifesting  the 
same  spirit.  It  has  not,  indeed,  been  a  dreary  mo- 
notony in  the  ages  through  which  it  has  passed,  but  a 
unity  with  all  the  variety  of  real  life. 

This  life  is  peculiar,  differing  from  the  life  that 
existed  before  its  introduction,  and  also  from  the  life 
which  has  since  that  time  been  found  outside  of 
Christianity.  Its  peculiarity  consists  in  its  origin,  in 


HISTORY   CONFORMED   TO    PHILOSOPHY.  Gtf 

the  elements  which  constitute  it,  and  in  its  relations. 
At  present  the  origin  of  that  life  is  to  be  considered. 
This  life  is  embodied  in  Christian  society,  and  it 
makes  that  society  Christian  ;  and  the  genesis  of  this 
life  is  also  the  genesis  of  that  society. 

For  more  than  eighteen  centuries  Christian  society 
has  been  a  fact,  and  has  been  the  most  important  fac  • 
tor  of  history.  How  do  we  account  for  its  existence  ? 

Since  the  time  of  Hegel,  the  effort  has  repeatedly 
been  made  by  writers  to  construct  history  according 
to  their  philosophy.  Those  who  pursue  this  method 
do  not  ask  with  unprejudiced  minds  what  the  facts  of 
history  are,  and  then  let  them  speak  for  themselves  ; 
but,  having  constructed  their  philosophy  independ- 
ently of  history,  they  shape  or  interpret  the  facts  of 
history  according  to  their  philosophical  system.  Es- 
pecially has  this  method  been  pursued  by  different 
schools  in  discussing  the  origin  of  Christianity.  Those 
who  adopt  it  cannot  be  convinced  of  the  existence  of 
facts  which  are  in  conflict  with  their  philosophical  the- 
ory, whatever  amount  or  kind  of  historical  evidence 
may  be  advanced  to  prove  them.  They  cannot  im- 
partially test  the  facts  of  history,  but  always  give  to 
them  the  coloring  of  the  preconceived  notions  through 
which  they  view  them.  If,  for  instance,  the  view  is 
adopted  that  a  miracle  is  impossible,  or  that  it  is  more 
probable  that  testimony  is  false  than  that  a  miracle 
should  occur,  then,  no  matter  how  strong  the  evidence 
may  be,  it  will  be  rejected.  Such  a  position,  in  fact, 
puts  the  mind  in  a  state  in  which  it  is  unfit  to  judge 
of  the  reliability  of  evidence. 

To  every  one  not  biassed  by  such  prejudice  the  ir- 
rationality of  this  procedure  must  be  evident.  Facts 


64r  CHRISTIAN   SOCIOLOGY. 

are  too  stubborn  to  be  tlras  tortured  to  mean  anything 
that, an  arrogant  system  of  philosophy  may  demand. 
Our  philosophy,  if  •  at  all  worthy  of  the  name,  must 
comprehend  all  facts  and  must  be  in  harmony  with 
them  ;  or,  if  inductive,  it  must  start  with  facts, 
grow  out  of  them,  and  explain  them.  But  the  facts 
of  history  are  not  dependent  on  our  philosophy.  If 
philosophy  has  a  right  to  construct  history  as  it 
pleases,  then  every  philosophical  system  has  a  right 
to  contort  facts  to  suit  itself.  As  a  result,  there 
would  be  as  many  histories  of  humanity  as  there  are 
systems  of  philosophy.  And  more  than  this  ;  when- 
ever men  who  adopt  this  method  change  their  philos- 
ophy, they  must  also  change  their  history.  We 
do  not  doubt  that  there  is  a  plan  in  history,  and  a 
grand  consummation  to  which  everything  is  tending. 
There  is  reason  in  all  events,  and  there  is  a  guiding 
hand  to  direct  the  issue  of  everything  that  occurs. 
There  is  no  chance.  But  the  human  mind  has  never 
yet  been  able  to  fathom  that  reason,  so  as  to  give  a 
science  of  it,  nor  has  philosophy  been  able  so  clearly 
to  unfold  that  plan  in  history  as  to  determine  defi- 
nitely just  what  facts  may  appear  at  certain  times, 
and  what  facts  cannot  appear  then  or  at  any  other 
time.  In  order  that  philosophy  might  do  this,  it 
would  have  to  comprehend  all  things  and  be  abso- 
lutely perfect.  But  what  system  has  a  right  to  make 
such  a  claim  ?  He  who  knows  how  changeable  phi- 
losophical systems  are  ;  how  very  imperfect  they  are  ; 
how  liable  to  err  and  to  need  revision  ;  how  every 
profound  and  original  thinker  modifies  the  systems  of 
his  predecessors  ;  and  how  much  uncertainty  there  is  in 
philosophical  speculation — he  who  knows  all  this  must 


DEISM   AND   RATIONALISM.  65 

demand  that  the  facts  of  history  shall  be  exempt  from 
the  arbitrary  tampering  of  philosophers,  and  that  tes- 
timony, instead  of  being  excluded  by  prejudice,  shall 
be  weighed  according  to  the  laws  of  evidence.  Phi- 
losophy can  interpret  some  of  the  facts  of  history, 
not  all  of  them  ;  but  it  cannot  construct  history. 

The  deistic  conception  of  God,  which  excludes  him 
from  all  active  interest  and  participation  in  the  affairs 
of  the  world,  is  consistent  with  itself  when  it  denies 
the  very  possibility  of  a  revelation  of  the  divine 
will  and  character,  except  in  nature.  With  this 
view  deism  comes  to  the  study  of  sacred  things, 
and  it  interprets  them  accordingly.  Whatever  the 
facts  may  be,  it  cannot  do  otherwise  than  regard  the 
Bible  as  a  purely  human  production.  So  long  as  the 
system  itself  is  held,  all  argument  to  prove  a  revela- 
tion of  God  in  the  Scriptures  is  useless.  If  charitably 
disposed,  deism  may  admit  that  the  writers  of  Scrip- 
ture were  sincere,  but  mistaken,  when  they  claimed 
to  be  inspired  ;  when  not  charitably  disposed,  it  pro- 
nounces them  impostors. 

Rationalism  has  assumed  a  variety  of  forms,  from 
the  refined  and  ideal  down  to  the  most  vulgar.  In 
general,  however,  it  has  been  closely  allied  to  deism. 
In  its  purest  form,  it  retained  in  its  creed  these  three 
articles  :  That  God  is  a  person  ;  that  man  is  free  and 
responsible  ;  and  that  the  soul  is  immortal.  This 
type  of  rationalism  found  much  in  the  sacred  Scrip- 
tures which  it  accepted,  especially  in  the  moral  teach- 
ings. But  it  also  found  much  that  it  could  not  adopt. 
It  treated  the  fallible  human  reason  as  if  it  was  abso- 
lute and  infallible.  Instead  of  weighing  the  evi- 
dences relating  to  the  statements  of  Scripture,  and 


66  CHRISTIAN   SOCIOLOGY. 

judging  them  accordingly,  rationalism  made  the  fal- 
lible reason  the  absolute  test,  and  rejected,  as  unrea- 
sonable, what  that  reason  could  not  comprehend  or  ex- 
plain. It  did  not  comprehend  the  fact  that  things 
may  be  far  above  that  reason,  and  yet  faith  in  them 
may  be  perfectly  reasonable.  Reasonable  faith  need 
not  be  able  to  explain  fully  every  object  it  believes  in  ; 
but  it  must  rest  on  evidence  that  is  reliable.  This, 
however,  is  the  very  thing  rationalism  forgot.  In  its 
efforts  to  be  consistent  with  its  theory,  to  believe  only 
what  it  could  understand,  it  degenerated  into  the  bald- 
est arid  most  prosaic  commonplace  system.  Its  efforts 
to  interpret  away  the  miracles  recorded  in  the  Bible 
and  to  conform  scriptural  teachings  to  its  own  dreary 
barrenness  and  spiritless  theories,  are  an  interesting, 
though  rather  ridiculous,  phenomenon,  in  exegesis. 
Its  constant  tendency,  like  that  of  deism,  has,  of 
course,  been  to  remove  all  supernatural  and  miracu- 
lous elements  from  the  introduction  of  Christianity. 
It  could  not  understand  these  elements,  and  therefore 
they  were  pronounced  irrational.  But  rationalism  has 
given  no  satisfactory  solution  of  the  origin  of  Chris- 
tianity. It  was  found  wanting  by  its  own  disciples, 
and  has  yielded  the  supremacy  in  scepticism  to  other 
systems.  In  the  universities  of  Germany,  where 
once  it  held  supreme  sway,  the  old  rationalism  is  now 
an  object  of  ridicule,  and  is  regarded  as  a  system  fit 
for  vulgar  minds  only. 

Just  now  it  is  popular  among  sceptics  to  regard  the 
Christian  religion  as  the  result  of  natural  evolution. 
This  view  is  older  than  Darwinism  ;  it  strikes  its  roots 
in  Hegel's  philosophy,  and  is  a  favorite  theory  of  the 
negative  (the  left)  side  of  his  school.  Christianity, 


THE   THEORY   OF    EVOLUTION.  07 

according  to  this  theory,  is  regarded  as  the  product  of 
Judaism  and  of  certain  heathen  elements.  But  what 
is  there  in  Judaism  to  account  for  the  Gospel  ?  The 
sacred  writings  of  the  Jews,  the  apocryphal  books, 
and  the  writings  of  Philo,  are  evidently  not  the 
sources  of  the  Gospel,  though  to  the  first  of  these, 
the  Old  Testament,  that  Gospel  is  intimately  related. 
And  if  Jesus  took  his  Gospel  from  these  sources, 
why  did  not  the  Jews,  who  had  these  writings, 
understand  Jesus  ?  Why  did  his  own  disciples  so 
often  misunderstand  him  ?  If  his  teaching  was  but 
the  product  of  that  age,  why  was  there  such  a  gulf 
between  Jesus  and  his  age  ?  He  was  not  even  re- 
garded as  a  learned  man,  as  one  who  had  studied  like 
the  Rabbies  :  ' '  And  the  Jews  marvelled,  saying,  How 
knoweth  this  man  letters,  having  never  learned  ?" 
(John  7  :  16.)  And  how  could  such  a  man,  not  being 
learned  in  the  usual  sense,  produce  a  system  like  that 
of  the  Gospel  from  Jewish  and  heathen  sources  ?  Let 
those  who  hold  this  view  indicate  the  sources  whence 
Christ  drew  his  doctrines.  Let  them  go  to  the  Jews, 
the  Indians,  the  Persians,  the  Egyptians,  and  the 
Greeks,  and  bring  together  the  elements  out  of  which 
Christ's  doctrine  could  be  constructed ;  then  the 
theory  will  have  some  plausibility,  even  if  it  cannot 
be  proved  that  Jesus  and  the  Jews  had  access  to  the 
views  of  those  heathen  nations.  Jesus  used  the  truths 
of  the  Old  Testament,  and  he  may  have  adapted  to  his 
purposes  the  views  of  some  other  teachers  ;  but  this 
does  not  explain  the  origin  of  his  doctrines.  And 
yet,  if  all  supernatural  influence  is  denied,  then  this 
method  of  accounting  for  the  origin  of  Christianity 
seems  to  be  the  most  rational.  If  it  is  of  humanity 


G8  CHRISTIAN   SOCIOLOGY. 

and  purely  human,  then  it  must  have  been  the  prod- 
uct of  the  age  in  which  it  arose  ;  then  it  must  have 
been  the  result  of  a  natural  evolution.  Unfortunate- 
ly, the  theory  that  it  is  such  an  evolution  is  adopted 
before  the  question  is  answered  whether  it  can  be  ac- 
counted for  in  that  way.  And  when  this  theory  is 
once  adopted,  then,  instead  of  an  impartial  inquiry 
into  the  facts  of  the  case,  history  is  made  to  conform 
to  the  theory  adopted.  Whoever  has  studied  the 
subject  impartially  and  thoroughly  knows  that  the 
theory  is  not  the  result  of  historical  investigation,  but 
an  effort  to  construct  history  according  to  a  precon- 
ceived notion. 

This  is  not  the  place  to  enter  into  details  respecting 
the  many  efforts  that  have  been  made  to  account  for 
the  origin  of  Christianity  in  a  purely  natural  way. 
Some  of  these  efforts  display  profound  scholarship 
and  masterly  skill.  To  ignore  this,  is  folly  ;  to  deny 
it,  is  evidence  of  ignorance  respecting  the  men  and 
systems  opposed  to  Christianity  for  the  last  hundred 
years.  But  while  giving  these  efforts  full  credit  for 
what  they  have  done,  it  must,  nevertheless,  be  acknowl- 
edged that  they  have  signally  failed  to  account  for  the 
Christian  religion.  Many  of  the  learned  advocates  of 
naturalistic  theories  have  found  them  unsatisfactory. 
Even  the  Tubingen  school,  wTith  its  mythical  theory, 
seems  to  have  spent  its  force.  Strauss,  its  most  pop- 
ular representative,  abandoned  the  theory  advanced  in 
his  "  Leben  Jesu,"  though  he  had  no  better  one  to 
offer.  Ritschl,  one  of  its  most  talented  and  most 
scholarly  disciples,  was  led,  by  the  study  of  the  his- 
tory of  the  early  Church,  to  abandon  the  guesses  of 
the  Tubingen  school  respecting  the  origin  of  the  Gos- 


STKAUSS   AND   RENAN.  69 

pel,  and  now  lie  is  adding  valuable  contributions  to 
Christian  theology.  And  this  school,  the  most  learn- 
ed and  the  most  formidable  adversary  of  the  Gospel 
in  modern  times,  is  now  divided  ;  its  founders  and 
ablest  exponents  are  dead  ;  and  the  power  exerted  by 
it  for  the  last  fifty  years  seems  to  be  waning. 

Placed  beside  the  scholarly  works  of  German  ra- 
tionalists and  pantheists,  Kenan's  book  on  the  "  Life 
of  Jesus"  seems  superficial  and  frivolous.  It  is 
hard  to  persuade  ourselves  that  he  himself  could  be- 
lieve that  he  had  solved  the  mystery  of  Christ.  It  is 
very  doubtful  whether  his  theory  would  even  account 
for  his  own  conception  of  Jesus.  He  says  :  *  "  Jesus 
has  founded  religion  in  humanity,  as  Socrates  founded 
philosophy  in  it  ;  as  Aristotle  founded  science.  .  .  . 
He  has  fixed  for  all  time  the  conception  of  pure  re- 
ligion ;  every  building  that  has  been  erected,  has 
been  erected  on  his  foundation.  In  this  sense  the 
religion  of  Jesus  is  limitless.  .  .  .  Jesus  has  founded 
the  absolute  religion,  excluding  nothing,  fixing  noth- 
ing ;  his  symbols  are  not  fixed  dogmas,  but  images  of 
indefinite  expansion."  This  view  of  Jesus,  imper- 
fect as  it  is,  can  hardly  be  explained  on  the  supposi- 
tion that  he  was  a  mere  Jew,  with  all  the  imperfec- 
tions and  limitations  of  the  Jews  of  his  day. 

While  the  various  forms  of  scepticism  agree  in  re- 
jecting the  supernatural  claims  of  Christianity,  there 
is  no  theory  of  its  origin  on  which,  all  can  agree. 
Planting  itself  firmly  on  well-authenticated  facts  of 
history,  the  Church  need  not  fear  disaster  from  mere 
speculations  which  either  ignore  or  pervert  those 
facts.  The  ground  which  is  contested  is  historical 
*  "  Religious  History  and  Criticism,"  p.  352. 


70  CHRISTIAN   SOCIOLOGY. 

rather  than  speculative.  If  the  history  given  in  the 
Gospel  is  firmly  established,  it  will  be  one  of  the  best 
attestations  of  the  truth  of  the  doctrines.  And,  sure- 
ly, Christianity  has  a  right  to  demand  that  its  claims 
to  recognition  as  a  divine-human  power  shall  be  ad- 
mitted, if  its  historical  proof  is  well  founded,  and  if 
its  existence  cannot  be  otherwise  explained.  To  as- 
sert, without  any  historical  evidence,  that  the  Gospel 
is  a  series  of  myths,  containing  sublime  religious 
ideas,  but  not  facts  ;  to  assert  that  the  disciples  cre- 
ated the  Christ  of  the  Gospels,  when  all  the  evidence 
of  history  is  against  the  assertion  ;  or  to  treat  Chris- 
tianity as  if  it  had  arisen  accidentally,  for  which  no 
sufficient  reason  can  or  need  be  given,  is  simply  to 
despair  of  explaining  the  greatest  phenomenon  of  his- 
tory on  naturalistic  principles. 

In  their  efforts  to  account  for  Christianity,  sceptics 
have  generally  sought  an  analogy  to  Christ's  doctrines 
in  the  Jewish  and  Gentile  views  of  religion.  Many  such 
analogies  can,  indeed,  be  found.  But,  surely,  that  is 
no  argument  against  the  divine  origin  of  Christianity. 
It  is  the  divine  method  to  use  the  human  and  the 
natural,  as  much  as  possible,  in  its  teachings  and 
works  ;  and  in  order  that  it  may  affect  humanity,  it 
must  let  itself  down  to  human  conditions  and  attach 
itself  to  the  existing  human  forms.  Even  among  the 
heathen  nations  God  had  not  left  himself  without  a 
witness.  There  were  instincts,  intuitions,  sugges- 
tions, and  types  of  divine  things  in  the  nations  before 
Christ,  especially  in  the  Jewish  nation.  Shall  we  call 
these  things  prophetic,  finding  their  fulfilment  in 
Christ  ?  The  fact  that  Jesus  taught  doctrines  which 
were  somewhat  similar  to  these  divine  elements  al- 


CHRIST   MUST   BE   ACCOUNTED    FOR.  71 

ready  existing  in  humanity,  is  no  evidence  that  he 
was  merely  human,  nor  is  it  evidence  that  his  relig- 
ion is  a  mere  evolution.  If  he  was  divine,  it  was  to 
be  expected  that  he  would  recognize  those  elements 
and  attach  his  doctrines  to  them. 

But  the  question  is  not,  whether  any  analogies  to 
Christ's  teachings  can  be  found  in  the  religions  prev- 
alent before  he  came  ;  but  this  :  Can  his  entire  system 
be  thus  explained  ?  Going  a  little  deeper  still,  the 
question  is  not  merely,  How  do  you  account  for  the 
doctrines  of  Christ  ?  but,  How  do  you  account  for 
Christ  himself  ?  If  the  historical  person  of  Christ  is 
rejected,  then  the  question  is,  "Whence  the  Gospel 
view  of  Christ  ?  He  is  the  greatest  miracle  of  the 
Gospel.  How  is  this  person,  whether  historical  or 
mythical,  so  peculiar,  unique,  original,  and  solitary  in 
history,  mythology,  and  fiction,  accounted  for  ?  To 
suppose  that  the  illiterate,  simple-minded  disciples 
created  the  Christ  of  the  Gospels,  is  too  absurd  for  se- 
rious refutation.* 

But  this  is  not  the  whole  of  the  problem  to  be 
solved  by  the  scepticism  of  the  day.  We  have  in 
Christianity  not  merely  a  new  doctrine  and  a  solitary 

*  In  the  controversies  of  the  day,  the  origin  of  Christianity  is, 
certainly,  one  of  the  most  important  problems.  If  Christian  it}- 
has  only  elements  which  already  existed  before  Christ's  advent. 
or  if  it  is  a  mere  development  of  then  existing  human  religious, 
then  its  claim  to  divine  origin  must  be  abandoned.  But  the 
Christian  scholar  may  boldly  challenge  the  most  thorough  in- 
vestigation of  history  to  account  for  the  natural  evolution  of  (he 
Gospel.  The  subject  is  ably  discussed  by  Dorner,  in  the  Intro- 
duction to  his  "  Christology."  He  shows  that  the  idea  of  UKJ  per- 
son of  Christ,  which  is  the  essence  of  Christianity,  is  neither  a 
heathen  nor  a  Jewish  prodvict. 


72  CHRISTIAN   SOCIOLOGY. 

person,  but  also  a  new  life,  which  must  be  accounted 
for.  This  life  is  peculiar,  just  as  is  its  source.  Is  this 
life  an  evolution  ?  When  scepticism  has  explained, 
on  natural  principles,  this  system  of  doctrines,  this 
person,  and  this  life  which  emanates  from  this  system 
and  this  person,  it  may.  ask  us  to  abandon  our  faith  in 
the  supernatural  origin  of  Christianity.  Unless  it  can 
do  this,  we  must  be  permitted  to  reject  this  theory  of 
evolution  as  credulous,  unscientific,  and  irrational. 

If,  now,  we  reject  the  naturalistic  theories  as  untena- 
ble, and  accept  the  Gospel  as  true,  how  can  we  explain 
the  origin  of  Christian  society  ?  It  is  evident  that  no 
law  or  code  of  laws  could  have  originated  it.  Laws 
are  not  creative,  but  regulative  ;  hence  while  they 
cannot  create  Christian  society,  they  can  aid  in  gov- 
erning it  when  it  already  exists.  Were  that  society 
the  product  of  law,  then  it  would  lack  living  princi- 
ples, and  Christian  theology  would  be  a  system  of 
legality,  not  of  free  spiritual  life.  The  Gospel  is  not 
a  new  law,  though  it  includes  the  essence  of  the  law. 

No  one  who  understands  and  appreciates  the  char- 
acter of  Christianity  can  regard  its  doctrines  with  in- 
difference. So  essential  is  doctrine  to  Christian  society 
that  without  it  that  society  could  not  have  arisen,  nor 
could  it  continue  to  exist.  Opposition  to  doctrines 
truly  Christian  is  evidence  either  of  opposition  to 
Christianity  itself  or  of  a  misapprehension  of  its 
teachings.  Its  doctrines  are  the  bones  of  the  Chris- 
tian system,  giving  it  strength  and  firmness  ;  but 
without  spiritual  life  they  are  a  mere  skeleton.  While 
regarding  these  doctrines  as  indispensable,  we  do  not 
find  in  them  all  the  conditions  necessary  for  the  pro- 
duction of  the  Christianity  of  the  past  and  present. 


CHRISTIANITY    A   NEW    LIFE.  73 

They  arc  essential  to  life,  but  they  are  not  that  life 
itself,  nor  are  they  the  seed  whence  it  springs.  And 
this  life,  which  no  doctrine  can  create,  is  the  very  es- 
sence of  Christian  society — a  life  that  cannot  be  dis- 
sected or  defined,  but  which  concentrates  into  itself 
and  appropriates  all  the  doctrinal  and  spiritual  ele- 
ments of  Christianity.  The  ideal  Christian  society  is 
pervaded  and  governed  by  this  life. 

The  New  Testament  itself  does  not  attribute  the 
origin  of  Christian  society  to  any  or  all  of  its  doc- 
trines. .  Christ's  teachings,  indeed,  had  wonderful 
power  over  the  masses  and  the  disciples.  "  The  peo- 
ple were  astonished  at  his  doctrine  :  for  he  taught 
them  as  one  having  authority,  and  not  as  the  scribes." 
The  officers  sent  to  arrest  him  were  so  affected  by  his 
teachings  that  they  did  not  bring  him,  and  gave  as  the 
reason,  "Never  man  spake  like  this  man."  Many 
passages  prove  that  Christ's  teachings  produced  a 
powerful  effect  on  his  followers.  Peter  gives  evidence 
of  this  effect  when  he  exclaims,  "  Lord,  to  whom 
shall  we  go  ?  thou  hast  the  words  of  eternal  life." 
But  even  in  those  passages  which  show  the  effect  of 
Christ's  teaching,  there  is  a  reference  to  something 
more  than  mere  doctrine.  In  all,  a  personal  element 
is  brought  into  connection  with  the  doctrinal,  the 
teacher  with  the  doctrine  taught.  Special  attention  is 
directed  to  Christ  himself  as  the  power  of  the  Gos- 
pel. It  is  not  his  doctrine  that  is  declared  to  be  more 
authoritative  than  that  of  the  scribes,  but  Christ 
himself  is  contrasted  with  the  scribes  :  "  He  taught 
them  as  one  having  authority,  and  not  as  the  scribes." 
The  officers  also  direct  special  attention  to  Christ  : 
"  Never  man  spake  like  this  man."  In  the  language 


74  CHRISTIAN   SOCIOLOGY. 

of  Peter  tin's  personal  element  is  made  still  more  prom- 
inent.    (See  John  6  :  66-69.)     After  Jesus  had  used 
the  boldest  figures  to  indicate  his  vital  relation  to  his 
own,  "  many  of  his  disciples  went  back,  and  walked 
no  more  with  him."     They  did  not  merely  reject  his 
doctrine,  but  they  rejected  and    abandoned   Christ 
himself.     "  Then  said  Jesus  unto  the  twelve,  Will 
ye  also  go  away  ?"    The  question  is  not  whether  they 
will  reject  any  doctrine  he  teaches,  but  whether  they 
will  reject  him.     Simon  Peter,  the  spokesman  of  the 
twelve,   expresses  their  inmost   conviction  when  he 
says,     "  Lord,    to    whom   shall   we  go  ?   thou   hast 
the  words  of  eternal  life.     And  we  believe  and  are 
sure  that  thou  art  the  Holy  One  of  God."*    It  is  the 
thought  of  withdrawing  from  Christ  himself,  and  of 
severing  the  personal  relation  they  sustain  to  him, 
from  which  Peter  and  the  other  disciples    shrink. 
Their  relation  to  Christ  has  taught  them  their  need  of 
personal  attachment.     They  feel  that  if  they  leave 
him,  they  must  attach  themselves  to  some  one  else 
who  can  take  his  place.    But  who  can  do  this  ?    "To 
whom  shall  we  go  ?"    It  is  not  the  doctrine  of  Christ, 
separate  and  distinct  from  his  person,  to  which  the 
disciples  are  so  devotedly  attached  ;  but  it  is  Christ 
himself,    the    source  of  the   words  of  eternal  life  : 
"  Thou  hast  the  words  of  eternal  life. "     The  words 
that  follow    indicate  what  the  central  object  of  the 
faith  of  the  disciples  was  :  "  And  we  believe  and  are 
sure  that  thou  art  the  Holy  One  of  God." 

Not  only  in  these  passages,  but  all  through  the  Gos- 
pel, special  prominence  is  given  to  this  personal  ele- 
ment.     Christ's  testimony  respecting  himself  is  as 
*  This  reading  is  favored  by  the  best  manuscripts. 


THE  PERSON  OF  CHKIST  IN  THE  GOSPEL.  75 

clear  as  it  is  unique,  proving  beyond  all  question  that 
he  regarded  his  person  as  the  centre  of  the  Gospel. 
He  demands  of  his  followers  faith  in  his  words,  but 
also  in  himself,  in  his  person.  "  He  that  belie veth  in 
me  hath  everlasting  life,"  is  but  one  of  the  many  pas- 
sages in  which  Christ  presents  himself  as  the  great  ob- 
ject of  faith.  The  Gospel  of  John  is  specially  rich  in 
this  personal  element,  bringing  it  out  far  more  strik- 
ingly and  prominently  than  the  other  Gospels.  In  the 
beginning  of  that  Gospel,  John  represents  Christ  as 
the  Logos,  the  Word.  Jesus  is  the  revelation  of  the 
Father  to  men  ;  he  is  the  Word  which  God  speaks  to 
humanity,  in  which  Word  he  reveals  his  character 
and  will.  Not  merely  the  word  which  Jesus  spake, 
but  Christ  in  his  totality  is  thus  made  God's  revela- 
tion. And  all  through  the  fourth  Gospel  Jesus  puts 
himself  into  the  foreground  and  offers  himself  to  men 
as  the  ground  of  trust  and  hope.  He  is  the  light  of 
the  world  ;  he  is  the  door  to  the  sheepfold,  as  well  as 
the  good  shepherd  ;  he  is  the  vine,  his  disciples  are 
the  branches  ;  he  is  the  way,  and  the  truth,  and  the 
life,  and  no  one  can  come  to  the  Father  but  by  him. 
But  while  specially  prominent  iu  the  fourth  Gospel, 
this  personal  element  is,  by  no  means,  peculiar  to  it. 
It  is  characteristic  of  all  the  Gospels.  lie  makes  him- 
self the  fulfilment  of  the  prophecies  of  the  Old  Tes- 
tament ;  and  he  likewise  prophesies  his  own  coming 
in  the  future,  thus  making  himself  the  grand  theme 
of  prophecy,  as  he  does  of  his  teachings.  When  he 
foretells  the  coming  judgment,  he  foretells  the  coming 
of  the  Son  of  Man  in  his  glory.  And  though  his  vis- 
ible presence  is  to  be  removed,  he  is,  nevertheless,  to 
be  with  his  disciples  till  the  end  of  the  world. 


Y6  CHRISTIAN   SOCIOLOGY. 

The  position  which  Christ  thus  gives  himself  is  one 
of  the  most  striking  peculiarities  of  the  Gospel — a  po- 
sition such  as  has  never  been  claimed  by  any  one  else 
for  himself,  nor  for  him  by  others.  And  this  posi- 
tion is  not  only  claimed  for  himself  by  Christ,  but  it 
is  also  given  him  by  his  disciples.  Christ  was  the 
grand  theme  of  the  preaching  of  the  apostles,  as 
going  about  and  doing  good,  as  crucified,  as  raised 
from  the  dead,  as  ascended  up  to  glory,  as  seated  at 
tlie  right  hand  of  the  Father,  and  as  giving  gifts  unto 
men.  In  the  Epistles,  just  as  in  the  Gospels,  Christ  is 
the  central  thought.  "  Christ  in  you  the  hope  of 
glory,"  indicates  the  relation  in  which  the  apostles 
place  Christ  to  the  believer.  He  is  all  and  in  all. 
The  test  which  is  applied  to  all  believers  is  the  con- 
fession of  Christ  himself,  not  merely  of  his  doctrines. 
"  Hereby  know  we  the  Spirit  of  God  :  every  spirit 
that  confesseth  that  Jesus  Christ  is  come  in  the  flesh 
is  of  God  :  and  every  spirit  that  confesseth  not  that 
Jesus  Christ  has  come  in  the  flesh,  is  not  of  God." 

There  can  be  no  question  whatever  that  Christ  him- 
self is  the  substance  of  the  Epistles,  as  well  as  of  the 
Gospels.  And  it  is  very  strange  that,  with  the  Kew 
Testament  so  rich  in  passages  making  this  evident, 
theologians  should  ever  have  lost  sight  of  this  per- 
sonal element  as  the  essence  of  Christian  truth.  The- 
ology has  not,  indeed,  failed  to  dogmatize  about  the 
person  of  Christ.  It  has,  in  fact,  analyzed  and  dis- 
sected until  there  was  no  life  left.  But  his  living  per- 
son and  his  personal  influence — the  power  that  ema- 
nates from  him,  deep,  creative,  and  lasting,  but  inde- 
scribable— this  has  not  been  sufficiently  recognized  by 
theology  ;  probably,  because  it  always  eluded  its 


CHRIST  THE  CREATOR  OF  CHRISTIAN  SOCIETY.      77 

grasp,  and  would  not  submit  to  its  definitions,  and 
could  not  be  compressed  into  its  formulas.  But, 
however  treated  by  theology,  this  personal  element 
has  not  been  ignored  by  the  Christian  consciousness. 
This  consciousness,  in  all  ages,  and  especially  in  its 
most  exalted  states,  has  riot  failed  to  recognize  the 
intimate  relation  of  the  believer  to  the  living,  per- 
sonal Saviour.  And  however  barren  the  theology  of 
an  age  may  have  been,  this  relation  has  found  expres- 
sion in  its  Christian  poetry  and  devotional  literature. 
Since  the  beginning  of  this  century,  owing  greatly  to 
the  influence  of  Schleiermacher,  as  well  as  to  the  at- 
tacks made  on  the  person  of  Christ,  special  attention 
has  been  directed  to  the  importance  attached  to  that 
person  in  the  Gospels  and  Epistles.  A  healthy  reac- 
tion against  a  dead  scholasticism  in  Protestant  the 
ology  has  thus  taken  place.  But  there  are  still  many 
theologians  who  do  not  give  tin's  personal  element  the 
prominence  it  deserves, 'and  which  Jesus  and  his  dis- 
ciples give  it. 

If,  now,  we  ask,  Whence  is  Christian  society  ?  we 
find  the  answer  in  Christ.  He  himself,  the  living, 
personal  Saviour — Christ,  in  his  totality,  as  a  person, 
inclusive  of  his  words  and  works  and  all  the  influ- 
ences that  proceed  from  him — he  is  the  creator 
of  Christian  society.  If  we  take  him  away,  the 
Gospel  is  inexplicable.  He  is,  in  fact,  himself  the 
Gospel.  In  him  are  concentrated,  and  from  him  ema- 
nate, the  powers  which  constitute  Christian  society. 
While  he  is  a  great  spiritual  teacher,  he  is  also  more 
than  a  teacher.  He  is  greater  than  his  doctrine,  greater 
than  any  system  of  truth.  But  even  as  a  teacher  his 
person  is  of  great  importance  ;  for  in  himself,  as  well 


78  CHRISTIAN   SOCIOLOGY. 

as  in  his  words,  there  is  a  revelation.  In  him  the 
Word  is  made  flesh  ;  and  in  him  the  fulness  of  the 
Godhead  is  manifested  bodily.  By  means  of  his  the- 
anthropic  person  we  are  taught  that  the  human  is  ca- 
pacity for  the  divine,  and  that  the  relation  of  the  two 
may  be  most  intimate.  His  person  is  a  living  illus- 
tration of  the  language  of  Peter — that  men  may  be 
"  partakers  of  the  divine  nature."  In  him  we  also 
have  a  living  and  personal  illustration  of  God's  love 
and  good  will  to  man.  His  person  is  the  embodiment 
of  his  teaching.  By  thus  including  in  his  person  all 
that  pertains  to  Christ,  we  find  in  him  a  much  more 
adequate  source  of  Christian  society  than  in  his  doc- 
trines alone.  In  him  we  find  that  life  which  is  com- 
municated to  others,  and  which  thus  forms  that  so- 
ciety. 

Christ  and  his  doctrines  are  inseparably  connected. 
His  life  is  the  embodiment  of  his  doctrines,  and  his 
doctrines  are  instinct  with  life.  And  in  order  that  his 
teachings  may  be  adopted,  that  life  which  is  in  them 
must  also  be  comnmnicated.  The  society  which  Christ 
forms  is,  therefore,  a  society  which  embodies  his  truth 
in  the  living  form  in  which  Christ  himself  embodied 
it  in  his  life  ;  or  it  is  that  society  to  which  Christ  has 
communicated  his  life,  and  which  is  to  the  world  a 
representation  of  Christ  and  his  life. 

"Whatever  influences  emanate  from  Christ,  they  do 
not  form  this  society,  except  so  far  as  they  bring  indi- 
viduals into  direct  relation  and  personal  communion 
with  him.  In  organizing  Christian  society,  Christ 
draws  men  unto  himself.  He  does  not  first  of  all 
draw  individuals  together  and  bring  them  into  the 
relation  of  Christians  to  one  another  ;  but  he  first  of 


ORIGIN   OF   CHRISTIAN  SOCIETY.  79 

all  draws  the  individual  to  himself  and  brings  him 
into  intimate  relation  with  himself.  This  relation  of 
individuals  to  Christ  is  the  ground  or  basis  of  their 
relation  to  one  another.  Andrew  is  attracted  to 
Christ  and  follows  him.  He  finds  his  brother  Simon  ; 
but  he  has  no  power  to  unite  Simon  to  himself  as  a 
Christian  brother.  He,  however,  brings  him  to  Christ  ; 
and  in  their  union  in  him  they  find  a  new  bond  of 
union  to  each  other.  After  each  is  thus  united  to 
Christ,  they  sustain  to  each  other  a  relation  different 
from  any  sustained  before.  Now  they  are  spiritual 
as  well  as  natural  brothers.  Jesus  finds  Philip  and 
draws  him  unto  himself.  Philip  then  finds  N"athana.cl 
and  brings  him  to  Christ.  Thus  one  after  another 
comes  to  Jesus,  until  the  twelve  are  chosen.  Those 
of  them  who  were  truly  his  disciples  sustained,  through 
this  very  relation  to  Jesus,  a  new  relation  to  one 
another.  Being  united  to  him,  they  are  also  united  to 
one  another  by  new  spiritual  Christian  ties. 

The  relation  of  the  members  of  Christian  society  to 
Christ  and  to  one  another  is  beautifully  illustrated  in 
the  fifteenth  chapter  of  John's  Gospel.  Christ  is  there 
represented  as  the  living  vine,  his  disciples  are  the 
branches.  The  branches  grow  out  of  the  vine,  and 
the  life  of  the  branches  depends  on  that  of  the  vine, 
which  sends  its  own  sap  through  all  the  living 
branches.  The  branches  are  so  intimately  related  to 
one  another  because  they  are  all  united  to  the  same 
vine.  Thus  the  life  of  Christ  is  communicated  to  the 
disciples ;  this,  and  this  only,  constitutes  Christian 
discipleship.  And  this  life,  which  flows  from  Christ, 
forms  Christian  society.  And  because  all  Christians 


80  CHRISTIAN   SOCIOLOGY. 

li  ve  in  Christ  and  receive  their  spiritual  life  from  him, 
therefore  they  are  members  of  Christian  society. 

While  Jesus  was  bodily  present  with  his  disciples, 
his  relation  to  them  was  intimate.  But  it  was  still 
dependent  on  externals,  and  therefore  the  union  was 
not  the  most  perfect  that  was  possible.  Not  until  his 
bodily  presence  was  removed  and  the  Holy  Spirit 
given,  was  the  union  perfect.  The  relation  formed 
by  that  Spirit  was  purely  spiritual.  It  was  indeed  ex- 
pedient for  the  disciples  that  Christ  should  go  away, 
since  that  was  the  condition  for  his  spiritual  presence 
with  them.  After  the  day  of  Pentecost,  "  the  multi- 
tude of  them  that  believed  were  of  one  heart  and  one 
soul."  But  this  oneness  arose  solely  from  their  spir- 
itual oneness  with  Christ. 

Jesus  and  his  disciples  constituted  the  first  Christian 
society.  We  include  Jesus,  because  he  is  the  most 
important  element  in  this  as  in  all  Christian  society. 
Although  this  original  society  did  not  enter  into  all 
possible  human  relations,  it  is,  nevertheless,  as  far  as 
the  leading  principles  are  concerned,  the  model  for 
all  the  social  relations  of  Christians.  All  Christian 
society  since  that  time  has  been  formed  just  as  that 
original  society  was — namely,  by  uniting  individuals 
first  of  all  to  Christ,  through  which  union  they  are 
also  united  to  one  another.  At  all  times  and  in  all 
places,  it  is  true  that  whatever  persons  may  believe 
or  do,  whatever  relations  they  may  sustain,  and  what- 
ever influences  they  may  exert  on  one  another,  they 
cannot  form  Christian  society,  unless  they  are  first 
united  to  Christ  as  the  branch  is  to  the  vine.  The 
father  and  mother  of  a  family  are  the  source  of  the 
relationship  existing  between  the  children.  These  are 


CHRIST'S  EELATION  UNIQUE.  81 

brothers  and  sisters  because  they  are  children  of  the 
same  parents.  And  Christians  are  brethren  because 
of  their  intimate  relation  to  Christ  ;  and  this  relation 
of  itself,  without  anything  further,  determines  their 
relation  to  one  another.  This  is  true  logically  as  well 
as  chronologically.  Christ  is  the  centre  and  the  light 
of  the  world.  Those  who  approach  him  also  ap- 
proach one  another.  When  they  recede  from  him, 
but  few  rays  of  his  light  beaming  on  them,  they  also 
separate  from  one  another.  But  when  their  minds  are 
illuminated  by  the  truth  emanating  from  the  Saviour, 
and  their  hearts  are  warmed  by  his  love,  then  they 
are  near  him  and  near  one  another,  the  circle  being 
drawn  nearer  to  Christ  ;  and  then,  too,  Christians  are 
made  conscious  of  the  bonds  that  unite  them,  while 
they  forget  the  minor  differences  which  separate  them. 
In  this  genesis  of  Christian  society,  the  position  given 
to  Christ,  and  his  relation  to  the  believer,  are  indeed 
unique.  Other  great  teachers  have  been  loved  and 
revered  ;  but  it  was  merely  their  doctrine,  or  their 
doctrine  and  character,  which  gave  them  their  influ- 
ence ;  it  was  not  a  spiritual  oneness  between  them- 
selves and  their  followers.  Moses  was  a  great  law- 
giver and  prophet,  through  whom  the  theocracy  re- 
ceived its  organization,  and  through  whom  the  wor- 
ship of  Jehovah  was  firmly  established.  For  him,  as 
well  as  for  Abraham  their  ancestor,  the  Jews  had  the 
profoundest  reverence,  which  bordered  on  adoration. 
But  even  to  them  no  one  has  ever  ascribed  that  rela- 
tion to  the  Hebrews  which  Jesus  sustains  to  his  fol- 
lowers. One  can  be  a  Jew  without  being  acquainted 
with  Abraham  or  Moses.  But  no  one  can  be  a  Chris- 
tian without  a  personal  acquaintance  with  Christ  and 


82  CHRISTIAN   SOCIOLOGY. 

an  intimate  union  with  him.  By  adopting  the  law  one 
becomes  a  disciple  of  Moses  ;  but  if  the  doctrines  of 
Christ  could  be  separated  from  his  person,  then  the 
adoption  of  those  doctrines  would  not  make  one  a  dis- 
ciple of  Christ.  The  same  contrast  is  seen,  but  it  is 
still  more  striking,  when  Jesus  is  compared  with  other 
Jewish  prophets  and  leaders,  and  with  the  lawgivers 
and  philosophers  and  religious  teachers  of  the  heathen. 
The  relation  of  Jesus  to  his  followers  was,  in  fact,  the 
introduction  of  a  new  and  inimitable  element  into 
history.  And  to  this  day,  in  his  person  and  in  his  re- 
lation to  his  followers,  Jesus  is  as  solitary  in  history  as 
the  sun  is  in  the  heavens. 

The  advantages  which  accrue  to  religion  from  this 
personal  element  are  of  inestimable  value.  While 
the  Gospel  presents  doctrines  to  be  believed,  rules  to 
be  obeyed,  and  promises  that  cheer,  it  also  brings  the 
Christian  into  fraternal  relations  with  a  divine-human 
person  as  the  source,  as  well  as  the  object,  of  faith 
and  affection.  Back  of  all  its  dogmatics  and  ethics 
and  speculation,  Christianity  places  a  person  who  con- 
tains more  than  all  dogmatics  and  ethics  and  specula- 
tion ;  whom  we  cannot  analyze,  but  whose  power  we 
can  feel,  whose  communion  we  can  enjoy,  and  whose 
life  and  spirit  must  be  the  life  and  spirit  of  Christian 
society.  This  personal  element  vitalizes  all  the  doc- 
trines and  commands  and  promises.  Christ's  person 
is  to  these,  what  the  living  principle  is  to  the  seed  con- 
taining it.  In  that  person  the  Gospel  has  its  source  ; 
it  is,  in  fact,  the  embodiment,  in  words,  of  that  per- 
son. And  when  that  Gospel  accomplishes  its  intended 
work  on  the  heart,  Christ  communicates  himself,  a 
person  to  a  person,  thus  making  religion  thoroughly 


THE  PERSONAL  ELEMENT  IN  THE  GOSPEL.          83 

personal.  In  John  6,  where  Jesus  speaks  of  his  flesh 
and  blood,  which  are  to  be  eaten  and  drunk,  this  com- 
munication of  himself  to  the  believer  is  taught  in  a 
striking  manner.  That  eating  his  flesh  and  drinking 
his  blood  is  the  same  as  appropriating  him,  the  per- 
sonal Saviour,  is  evident  from  the  entire  discourse, 
especially  from  a  comparison  of  the  47th  with  the 
5-ith  verse.  "  Whoso  eateth  my  flesh,  and  drinketh 
my  blood,  hath  eternal  life."  "  He  that  believeth 
on  me  hath  everlasting  life."  That  is,  eating  his 
flesh  and  drinking  his  blood  is  the  same  as  believing 
on  him.  The  condition  of  eternal  life  is  the  appro- 
priation of  Christ  as  the  soul's  nourishment.  In  the 
56th  verse  the  true  idea  is  made  still  plainer  :  "  He 
that  eateth  my  flesh,  and  drinketh  my  blood,  dwelleth 
in  me,  and  I  in  him."  That  is,  by  appropriating 
Christ  he  dwells  in  the  believer,  and  the  believer  in 
him,  which  constitutes  the  very  heart  of  the  Chris- 
tian religion.  This  mutual  indwelling  is  the  charac- 
teristic of  every  genuine  member  of  Christian  society. 
It  is  its  personal  element  which  makes  Christianity 
such  a  heart-power.  In  bringing  the  heart  into  im- 
mediate communion  with  a  personal  Saviour,  it  sup- 
plies a  deep  need  of  man's  nature.  The  heart  needs 
a  person  who  is  above  it  and  yet  of  like  sympathies  ; 
to  whom  it  can  cling,  and  from  whom  it  can  receive 
help  and  inspiration.  In  our  day  many  feel  the  need 
of  such  a  person.  Niebuhr,  the  historian,  says  :  "  I 
have  often  said  that  I  do  not  know  what  to  do  with  a 
metaphysical  God,  and  that  I  want  no  other  than  the 
God  of  the  Bible,  who  is  heart  to  heart  with  me." 
In  Christ  we  have  one  who  is  heart  to  heart  with  the 
believer,  and  who  brings  him  in  contact  with  the  very 


84  CHRISTIAN   SOCIOLOGY. 

heart  of  the  Father.  This  fact  makes  Christ  such 
a  mighty  attraction  for  profound,  yearning  souls. 
Such  a  person  is  more  a  need  of  the  heart  than  an 
intellectual  system  is  of  the  head.  Mere  doctrine  can 
never  supply  this  need.  And  Christian  society  will 
be  perfect  in  proportion  to  the  closeness  of  the  attach- 
ment of  its  members  to  Christ.  But  this  personal  at- 
tachment must  not  ignore  or  depreciate  the  word  and 
work  of  Jesus.  Unless  these  are  included  in  the  per- 
son, there  is  danger  of  sentimentalism  and  fanaticism. 
While  Christ  himself  is  more  than  his  doctrines  and 
deeds,  these  are  necessarily  included  in  a  full  view  of 
his  person.  And  they  cannot  be  rejected  without  the 
rejection  of  his  person.  Indeed,  these  doctrines  and 
deeds  are  the  revelation  of  that  person,  and  are  the 
means  of  knowing  that  person. 

"When,  therefore,  Christ  is  here  viewed  as  the  cre- 
ator of  Christian  society,  he  is  viewed  in  that  fulness 
which  includes  in  his  person  all  that  is  in  him  and  all 
that  emanates  from  him.  Viewed  in  this  light,  we 
have  in  him  doctrine,  and  ethics,  and  person,  and  life 
— in  fact,  all  the  conditions  necessary  for  the  creation 
and  development  of  Christianity.  From  him  Chris- 
tian society  takes  its  start,  in  him  it  must  ever  live, 
and  to  him  it  must  ever  tend.  He  is  its  Alpha  and 
its  Omega. 

The  genesis  of  Christian  Sociology  must  correspond 
with  the  genesis  of  Christian  society.  Christ,  in  that 
fulness  which  embraces  all  that  inheres  in  him  and 
emanates  from  him,  is  the  creator  of  Christian  society 
and  the  starting-point  of  Christian  Sociology!  This 
starting-point  furnishes  a  basis  sufficiently  broad  and 
deep  and  potent.  It  has  the  advantage  over  mere 


CHRISTIAN  SOCIOLOGY  STARTS  WITH  CHRIST.       85 

doctrine,  in  that  it  contains  all  the  principles  that 
enter  into  Christian  social  science,  and  also  has  the 
personal  element  and  the  life,  which  are  wanting  in 
abstract  principle  or  mere  doctrine.  But  besides  this, 
our  starting-point  is  the  actual  beginning  of  Christian 
Sociology  in  real  life  ;  and  thus  we  have  the  advan- 
tage of  having  the  same  source  for  the  theory  and  for 
the  practice.  And  in  Christ's  example  we  also  have 
the  first  practical  application  of  the  principles  of 
Christian  Sociology,  and  the  model  for  all  future  ap- 
plications of  the  same. 

It  may  be  objected  that,  in  making  Christ  the 
starting-point  of  Christian  Sociology,  we  have  noth- 
ing distinctive,  but  that  he  might  as  well  be  made 
the  starting-point  of  every  department  of  Christian 
theology,  since  he  is  the  source  of  everything  that  is 
distinctively  Christian.  In  a  certain  sense  this  is 
true.  The  sciences  of  Christian  Dogmatics  and  Ethics 
begin  and  end  wutli  Christ.  This  fact  is  being  more 
fully  recognized  than  formerly.  But  there  is  an  im- 
portant difference  between  Christian  Sociology  and 
the  other  departments  of  systematic  theology.  In 
Dogmatics,  Christ  is  viewed  only  in  a  doctrinal  as- 
pect ;  in  Ethics,  he  is  viewed  only  in  a  moral  aspect  ; 
so  that  in  each  of  these  Christ  is  viewed,  not  in  his 
totality,  but  only  in  a  part  of  his  being  and  only  in 
some  of  his  relations.  Christian  Sociology  does  not, 
however,  take  so  partial  a  view.  It  does  not  treat  of 
doctrines  and  morals  in  the  abstract,  but  as  they  are 
in  living  union  with  the  Christian  in  his  social  rela- 
tions, and  as  they  are  in  their  totality  in  Christ, 
What  is  the  great  aim  of  Christ  ?  With  respect  to 
the  Father,  his  aim  is  to  glorify  God  ;  but  with  re- 


86  CHRISTIAN   SOCIOLOGY. 

spect  to  man,  his  aim  is  to  constitute  Christian  soci- 
ety. All  that  he  is  to  man,  or  does  for  him,  pertains 
to  this  social  aim.  Thus,  Christian  Sociology  does 
not,  as  the  other  departments  of  systematic  divinity, 
take  a  partial  view  of  Christ,  but  it  views  him  in  all 
his  fulness,  and  all  that  fulness  enters  into  Christian 
Sociology.  Person,  and  life,  and  work,  and  doctrine, 
and  command — all  are  necessary  to  constitute  Christian 
society,  and  are,  therefore,  embraced  in  Christian 
Sociology.  In  contemplating  Christian  society,  we 
contemplate,  therefore,  Christ  in  the  totality  of  his 
person  and  influence.  For  this  reason  he  is  the  start- 
ing-point of  Christian  Sociology  in  a  sense  widely 
different  from  that  in  which  he  is  the  starting-point 
of  Dogmatics  and  Ethics.  Here  we  view  him,  not 
merely  as  teacher,  nor  merely  as  an  example,  but  in 
all  his  relations  to  society.  All  the  light  that  ema- 
nates from  him  is  here  concentrated  into  a  focus, 
and  that  focus  is  Christian  society.  Then,  too,  Dog- 
matics and  Ethics  do  not  so  much  need  the  living  and 
personal  elements  as  Christian  social  science.  In 
this  we  find  another  reason  for  beginning  with  Christ, 
which  is  not  found  in  the  other  sciences  with  equal 
force. 

We  might,  indeed,  say  that  in  Dogmatics  Christ 
is  viewed  in  his  relation  to  doctrine  ;  in  Ethics  he  is 
viewed  in  his  relation  to  practice  ;  and  in  Sociology, 
so  far  as  he  is  the  creator  of  Christian  society  and 
sustains  sociological  relations.  But  since  all  that 
Christ  is  and  does  enters  into  Christian  Sociology,  we 
have  a  right  to  regard  Christ  in  his  totality  as  the 
starting-point. 

With  great  propriety,  therefore,  Christian  Sociol- 


THE    IDEAL   CHRISTIAN    SOCIOLOGY.  87 

ogy  makes  Christ  the  source  of  all  that  it  is,  just  as  it 
makes  him  the  source  of  all  that  Christian  society  is. 
It  begins  with  him,  lives  in  him,  and  tends  to  him. 
From  Christ,  in  Christ,  to  Christ — that  is  the  whole 
system.  Though  it  may  never  be  realized,  this  is  the 
ideal  of  Christian  Sociology  beautifully  rounded  off 
and  complete. 

Not  merely  in  point  of  time  does  the  genesis  of 
Christian  society  begin  with  Christ.  He  is  also  its 
creative  source,  making  it  possible  and  real.  Its  re- 
lation to  him  is  such  that  in  him  it  lives,  and  moves, 
and  has  its  being.  Therefore,  in  our  attempts  to  un- 
derstand Christian  society  according  to  its  New  Tes- 
tament ideal,  we  must  constantly  keep  in  view  what 
Christ  is  in  relation  to  this  society,  what  he  does  to 
establish  and  to  perpetuate  it,  and  what  he  teaches 
concerning  it.  This,  of  course,  includes  the  teaching 
of  the  apostles  respecting  this  society,  since  their 
doctrine  has  its  source  in  Christ.  All  this,taken  to- 
gether will  give  the  correct  view  of  Christian  society 
and  of  the  Christian  Sociology  of  the  New  Testament. 


CHAPTER  III. 

THE    SOCIAL    TEACHINGS    AND    EELATIONS    OF    CHRIST. 

WHILE  we  look  to  the  teachings  of  Christ  for  the 
principles  of  Christian  Sociology,  we  look  to  his  life 
for  a  practical  application  of  those  principles.  The 
declaration  of  a  noted  infidel,  that  Jesus  lived  his 
doctrine,  is  true  of  his  sociological  teachings.  In  his 
sociality  the  laws  of  Christian  sociability  are  seen  as  a 
living  reality.  Together  with  his  disciples  he  forms 
the  first  Christian  society,  and  gives  the  model  for 
believers  in  their  various  social  relations. 

The  Gospel  is,  evidently,  not  intended  to  give  illus- 
trations of  all  possible  relations  into  which  believers 
may  enter,  nor  to  give  specific  directions  for  behavior 
in  all  these  relations.  As  all  life  begins  with  a  sim- 
ple seed,  which  develops  into  multiplicity  and  vari- 
ety, so  the  beginning  of  the  Christian  life  in  the 
world  was  from  seed-truth,  which  was  to  expand  and 
multiply  in  the  spirit  of  man  under  the  influence  of 
the  Spirit  of  God.  The  truths  of  the  Gospel  are  com- 
pressed and  concentrated,  with  an  expansive  power 
and  a  creative  energy.  The  world  was  the  fallow 
ground  which  had  been  broken  up*  by  God's  prepara- 
tory work  ;  it  was  ready  now  to  receive  the  divine 
seed  which  Jesus  sowed,  whose  development  was  to 
be  left  to  after  ages.  The  Gospel  is  thus  a  repository 


SEED-TRUTHS.  89 

of  seeds  and  germs.  True,  there  are  flowers  and. 
fruits,  too  ;  but  theso  are  there  for  the  sake  of  the 
seed  they  may  bear  or  contain  for  future  ages.  The 
Gospel  is  but  another  illustration  of  the  divine  method 
of  making  the  beginning  of  an  important  enterprise 
small  in  compass,  but  mighty  in  energy.  Sometimes 
the  greatness  of  the  power  seems  to  be  in  proportion 
to  the  compression. 

Rich  as  the  life  of  Christ  is  in  illustrating  the  ap- 
plication of  his  truth,  the  illustrations  are  necessarily 
limited  both  in  number  and  in  .variety.  As  the 
truths  taught  are  living  seeds,  so  the  illustrations 
given  by  Christ  himself  are  types  ;  they  are  repre- 
sentative of  a  class  rather  than  of  individuals.  In 
these  applications  of  the  truth  made  by  Christ  him- 
self, we  find  rather  the  working  of  the  principles  than 
of  the  details.  It  must,  therefore,  not  be  expected 
that  for  all  Christian  relations  and  conduct  a  specific 
example  or  model  can  be  found  in  the  life  of  Christ. 
In  government  and  in  all  departments  of  society 
great  changes  have  taken  place  since  that  time,  and 
many  new  relations  have  been  formed.  But  even 
where  no  specific  model  is  found  in  the  Gospel  for 
the  Christian's  guidance,  there  are  leading  principles 
and  great  types  to  direct  him. 

As  a  spiritual  teacher  and  as  the  founder  of  a  new 
religion,  it  was  natural  that  Jesus  should  enter  chiefly 
into  relations  which  are  religious.  From  these,  as  the 
highest  relations  in  life,  light  was  to  be  shed  on  all 
others.  Jesus  was  not  a  politician,  and  he  gives 
neither  specific  rules  in  his  teachings,  nor  illustrations 
in  his  life,  for  all  the  duties  of  the  statesman  ;  but 
the  principles  of  government  and  the  basis  of  all 


90  CHRISTIAN   SOCIOLOGY. 

statesmanship  are  given  by  Christ,  so  that  from  the 
Gospel  a  system  of  Christian  polities  may  be  con- 
structed. Jesus  was  not  a  business  man,  and  hence 
we  must  not  expect  specific  models  for  believers  in 
their  various  business  relations  ;  yet  the  essential  rules 
for  all  such  relations  are  given  by  Christ. 

When  Christ  is  spoken  of  as  the  believer's 
model  of  conduct,  this  must,  of  course,  be  taken  in 
a  general  sense.  The  Christian  is  obliged  to  enter 
relations  and  to  engage  in  pursuits  for  which 
he  finds  no  specific  model  in  the  Bible.  Some 
moral  subjects  are  as  evident  to  the  Christian  con- 
science as  the  light  is  to  the  eye  ;  but  many  others 
come  in  the  form  of  problems,  the  solution  of  which 
try  to  the  utmost  the  conscience.  The  German  lan- 
guage calls  every  believer  a  "  Christ  ;"  and  the  ideal 
presented  to  believers  of  all  tongues  is  that  they  are 
to  become  like  Christ.  This  is  the  absolute  ideal  as 
far  as  character  is  concerned  ;  but  in  practice  we  can- 
not in  all  respects  imitate  him.  To  him  belong?,  a 
pre-eminence  which  must  not  be  overlooked.  He  is 
sinless  and  divine  ;  we  are  sinful  and  only  human. 
He  is  the  creator  of  the  Christian  life,  and  believers 
must  ever  sustain  to  him  the  relation  of  dependence. 
Jesus  is  more  powerful  than  the  Christian,  has  fewer 
needs,  and  hence  is  not  so  dependent.  In  his  social 
life,  therefore,  he  is  more  a  giver,  and  less  a  receiver, 
than  the  Christian.  It  is  thus  impossible  for  any  be- 
liever to  sustain  to  his  fellow -men  the  same  relation 
which  Christ  sustains.  As  a  teacher,  friend,  helper, 
and  Saviour,  he  is  pre-eminent  and  solitary. 

While  giving  rules  for  the  life  of  the  family,  so  as 
to  make  it  Christian,  Jesus  himself  did  not  marry. 


THE    SPIRITUAL    KINGDOM.  91 

In  this  respect  lie  surely  did  not  set  an  example  \vhich 
all  are  to  follow.  And  it  is  a  perversion  of  Chris- 
tian truth  to  regard  him  as,  in  this  respect,  the 
model  for  those  who  want  to  attain  the  highest 
degree  of  Christian  excellence.  Jesus  emphatically, 
in  his  teachings,  sanctions  the  marriage  relation, 
and  nowhere  does  he  even  so  much  as  hint  that  a  state 
of  celibacy  is  preferable.  All  these  things  taken  to- 
gether show  that  the  person  of  Christ,  his  mission, 
and  his  relations  to  men  must  determine  how  far  his 
life  is  a  model  for  the  believer.  Nevertheless,  with 
this  explanation,  we  must  still  regard  him  as  the  great 
exemplar  of  the  believer  in  his  sociality. 

The  aim  of  Christ  in  his  social  intercourse  embraces 
both  individuals  and  organization.  We  have  already 
seen  that  he  first  of  all  attracts  individuals,  and  by 
uniting  them  to  himself  he  also  unites  them  to  one 
another,  he  himself  being  the  centre  and  the  bond  of 
union.  During  his  stay  on  earth  his  relation  is  to 
individuals  rather  than  to  organized  bodies.  Though 
he  unites  his  followers  to  himself  and  to  one  another, 
it  is  rather  a  preparatory  work,  laying  the  basis  of  a 
more  perfect  spiritual  union  to  be  brought  about  by 
his  death,  resurrection,  ascension,  and  the  gift  of  the 
Spirit.  But  that  his  ultimate  aim  is  the  establish- 
ment of  a  compact,  lasting,  spiritual  organism,  is  evi- 
dent from  his  many  teachings  respecting  the  king- 
dom of  God,  as  well  as  from  the  numerous  other 
passages  which  speak  of  the  union  of  his  followers. 
Even  in  his  relation  to  individuals  his  aim  is  to  bring 
all  he  influences  into  the  most  intimate  relation  with 
one  another,  and  thus  to  form  them  into  a  spiritual 
unity.  He  begins  his  ministry  by  preaching  the  Gos- 


92  CIIRlSriAX   SOCIOLOGY. 

pel  of  the  kingdom  of  God  and  declaring  that  this 
kingdom  is  at  hand.*  Tho  kingdom  which  he  came 
to  establish  is  a  perfect  union  of  believers.  God  is 
the  founder  of  this  kingdom,  and  it  is  a  real  the- 
ocracy ;  Jesus  is  the  king,  his  followers  are  the  sub- 
jects ;  God's  will  is  the  law  of  the  realm  ;  love  is  the 
controlling  spirit  of  the  citizens  ;  life  and  death  are 
the  reward  and  punishment  in  this  divine  state. 

Christ  teaches  that  his  kingdom  is  not  of  this 
world,  differing  from  earthly  kingdoms  in  principles, 
in  character,  in  aim,  and  in  the  methods  of  promoting 
its  ends.  In  distinction  from  them,  it  is  spiritual. 
It  is  the  kingdom  of  God  because  he  is  its  author, 
and  the  life  that  emanates  from  him  is  its  life.  It  is 
the  kingdom  of  heaven  because  it  is  modeled  after 
heaven,  being  a  reflection  of  heaven.  As  a  spirit- 
ual, divine,  heavenly  kingdom,  it  is  sufficiently  char- 
acterized as  distinguished  from  other  kingdoms.  Jc- 
FUS  clearly  indicates  the  aim  of  this  kingdom  when 
he  teaches  his  disciples  to  pray  :  "  Th}T  kingdom 
come.  Thy  will  be  done  in  earth,  as  it  is  in 
heaven."  God's  will  is  thus  to  prevail  in  this  king- 
dom as  fully  as  in  heaven. 

Differing  as  this  kingdom  does  from  earthly  do- 
minions in  character,  so  also  are  the  means  for  pro- 
moting it  different  from  theirs,  f  These  means  are 
internal  and  spiritual.  Outward  forms  are  not  re- 
jected ;  but  they  are  valuable  only  so  far  as  they  are 
the  manifestation  of  spiritual  power.  Divine  truth  is 
the  principal  element  for  the  establishment  and  pro- 
motion of  this  kingdom:  It  is  significant  that 
Christ,  whose  aim  was  so  practical,  made  the  very 
*  Mark  1  :  14-15  ;  Matt.  4  :  17.  f  John  18  :  36. 


THE    KINGDOM    OF   TRUTH.  93 

tiling  which  all  philosophers  have  sought  the  basis  of 
his  kingdom.  With  his  claim  to  royalty  he  con- 
nects the  declaration  that  he  came  into  the  world  to 
bear  witness  unto  the  truth,  and  that  every  one  who 
is  of  the  truth  hears  his  voice  ;  that  is,  he  who  is 
moulded  by  truth  into  the  likeness  of  truth  will  rec- 
ognize in  Christ,  as  by  intuition,  a  teacher  of  the 
truth,  and  will  be  drawn  unto  him.  That  he  should 
attempt  to  establish  a  kingdom  by  means  of  the  truth 
seemed  chimerical  to  those  who  knew  only  of  force  as 
the  means  of  establishing  and  promoting  kingdoms  ; 
and  Pilate  incredulously,  if  not  sarcastically,  asks, 
"  What  is  truth  ?"*  To  a  worldly-minded  politician 
the  attempt  must  have  seemed  to  be  the  height  of  folly. 
The  stress  which  Jesus  lays  on  the  power  of  the 
truth  is  an  important  factor  in  his  sociality.  The 
truth  is  the  basis  of  his  social  relations  and  conduct  as 
truly  as  of  his  kingdom.  In  giving  a  summary  view 
of  what  Christ  was,  the  beloved  disciple  says  that  he 
was  "  full  of  grace  and  truth,"  and  that  "  the  grace 
and  the  truth  came  by  Jesus  Christ. ' '  f  By  the  use 
of  these  terms  John  evidently  designs  to  show  what 
was  most  striking  and  most  characteristic  in  his  Mas- 
ter. His  Gospel  makes  it  evident  that  John  was  right 
in  forming  this  estimate  of  Christ.  Jesus  ascribes 
marvellous  power  to  the  truth.  The  absence  of  truth 
is  the  essence  of  all  evil,  and  it  is  characteristic  of 
the  devil  that  he  "  abode  not  in  the  truth,  because 
there  is  no  truth  in  him.  When  he  speaketh  a  lie,  lie 
speaketh  of  his  own  :  for  he  is  a  liar,  and  the  father 

*  John  18  :  37,  38. 

f  John  1  :  1,4-17.     The  original  has  the  article,  which  makes 
grace  and  truth  more  emphatic  than  our  version. 


94  CHRISTIAN"   SOCIOLOGY. 

of  it."  But  Jesus  is  the  very  opposite,  the  one  who 
tells  the  truth.*  The  fact  that  he  speaks  the  truth  is 
the  reason  why  the  Jews  should  believe  him  ;  but 
this,  very  truth  is  the  ground  of  their  opposition,  f 
As  the  lie  is  the  essence  of  the  devil's  character,  so 
the  truth  is  so  characteristic  of  Christ  that  he  calls 
himself  "  the  truth."  ^  The  blessedness  of  continu- 
ing in  Christ's  word  is  summed  up  in  these  words  : 
"  And  ye  shall  know  the  truth,  and  the  truth  shall 
make  you  free. "  §  This  shows  the  estimate  put  by 
Christ  on  a  knowledge  of  the  truth.  This  knowledge 
or  experience  of  the  truth  is  put  by  Jesus  as  the  es- 
sence of  the  blessedness  of  abiding  in  communion 
with  him.  He  also  ascribes  to  truth  a  liberating 
power,  giving  those  who  have  it  the  liberty  of  the 
children  of  God.  When  he  leaves  his  disciples,  he 
promises  to  send  them  the  Spirit.  It  is  characteristic 
of  his  estimate  of  truth  that  he  repeatedly  speaks  of 
this  Spirit  as  "the  spirit  of  truth,"  |  and  that  the 
office  of  this  Spirit  shall  be  to  guide  the  disciples  into 
all  truth.  ^[  The  truth  is  also  the  power  which  is  to 
sanctify  the  disciples.** 

There  is  something  sublime  in  Christ's  confidence 
in  the  power  of  the  truth.  It  frees  men,  it  sanctifies 
them,  it  establishes  a  kingdom  that  is  eternal,  and  it 
is  the  means  of  overcoming  all  powers  hostile  to  him. 
Nor  does  he  want  this  truth  to  be  received  blindly. 
He  lays  down  a  test  which  every  one  can  apply,  and 
a  test,  as  the  philosopher  Fichte  says,  the  validity  of 
which  the  philosopher  must  admit.  "  If  any  man 

*  John  8  :  44-46.        f  John  8  :  40,  45,  46.        $  John  14 :  6. 
§  John  8  :  32.  ||  John  14  :  17  ;  15  :  26  ;  16  :  13. 

f  John  16  :  13.          **  John  17  :  19.  ,        «j 


CHRIST'S  ATTRACTION  FOR  PHILOSOPHERS.      95 

will  do  liis  [God's]  will,  he  shall  know  of  the  doctrine 
whether  it  be  of  God,  or  whether  I  speak  of  my- 
self." *  Indeed,  there  is  much  in  the  Gospels,  espe- 
cially in  that  of  John,  which  presents  Jesus  in  the  light 
of  a  divine  philosopher.  In  this  light  he  was  viewed 
by  some  of  those  who,  in  the  early  ages  of  our  era, 
earnestly  devoted  themselves  to  the  search  for  truth 
in  the  various  prevalent  systems  of  philosophy  and  at 
last  found  it  in  Christ.  There  were  many  things 
about  Jesus  which  were  calculated  to  attract  the 
masses  ;  but  scholars  were  attracted  largely  by  that 
aspect  of  Christ  which  has  just  been  given.  Justin 
Martyr  sought  the  truth  in  various  systems,  going 
from  teacher  to  teacher  and  from  school  to  school  ; 
but  he  was  not  satisfied  until  he  found  in  the  Lord  the 
greatest  teacher  of  truth  and  the  sublimest  philoso- 
phy. Though  a  Christian,  he  continued  to  wear  the 
philosopher's  cloak.  He  became  the  apologist  and 
then  the  martyr  of  the  Christian  system,  even  being 
eager  to  die  for  Jesus,  whom  he  called  ' '  The  Master 
of  Truth. ' '  Athenagoras,  a  teacher  of  philosophy  at 
Athens,  was  preparing  to  write  against  the  Chris- 
tians, and  for  this  purpose  read  their  books.  Like 
many  others,  he  was  overcome  by  the  power  of  the 
truth  of  the  very  system  he  was  preparing  to  attack. 
He  became  a  Christian,  but,  like  Justin,  he  continued 
to  wear  the  philosopher's  cloak.  Clement  of  Alex- 
andria, Cyprian  of  Carthage,  Augustine,  and  others 
were  first  trained  in  heathen  schools  of  philosophy, 
and  then  found  in  Christ  what  these  could  not  give 
but  which  was  essential  to  their  peace  of  mind,  and 
for  which  their  hearts  yearned.  These  philosophical 
*  Juhn  7  :  17. 


96  CHRISTIAN   SOCIOLOGY. 

elements  of  tlie  Gospel  were  recognized  in  the  early 
Church  ;  but  in  our  day  they  are  often  ignored,  espe- 
cially by  those  who  attack  Christianity. 

The  Gospel  is  not  intended  for  philosophers  only  ; 
but,  at  the  same  time,  it  would  not  be  complete  unless 
it  met  the  just  demands  of  philosophers.  Hence  it  is 
important  to  note  the  fact,  that  the  social  basis  which 
Christ  lays  is  deep  and  broad  enough  to  satisfy  the 
needs  of  philosophic  as  well  as  of  illiterate  minds.  The 
Gospel  of  Christ  is  for  all  humanity,  and  all  classes 
of  minds  are  to  be  embraced  in  Christain  society.  A 
philosopher  says  of  Christ,  that  he  is  the  "  oculist 
who  opens  to  the  truth  the  eye  of  human  reason,  ob- 
scured by  sin,  so  as  to  enable  it  to  see  wTith  unveiled 
countenance  the  glory  of  God  in  his  works."  * 

The  truth  which  Jesus  lays  at  the  foundation  of 
the  society  he  forms,  is  not  abstract  or  specula- 
tive, but  it  is  practical,  adapted  and  applied  directly 
to  human  needs.  It  is  instinct  with  life,  and  com- 
mends itself  to  the  living  spirit.  All  who  are  spiritual 
will  recognize  it  as  the  food  to  satisfy  the  hunger  of 
their  souls.  To  the  spirit  this  truth  bears  directly, 
without  mathematical  demonstration,  the  evidence  of 
its  inherent  worth  and  power. 

In  his  social  relations  and  in  establishing  Christian 
society,  Jesus,  as  has  been  intimated,  lays  no  stress 
on  external  forms.  Supremely  was  Christianity  in  its 
origin  an  internal  power,  a  life  springing  from  spir- 
itual truth.  In  this  respect,  there  is  a  striking  con- 

*  "History  of  Religion  and  Philosophy."  By  J.  H.  Scholten, 
Professor  at  Leyden.  Tertullianhas  a  similar  thought.  He  says  : 
"  Christianity  can  give  eyes  for  the  recognition  of  the  truth  to 
the  refined  man  misled  by  false  culture." 


THE    POTENT   SPIRIT   OF   THE    GOSPEL.  97 

trast  with  the  law  of  the  Old  Testament,  which  is  so 
full  of  forms  and  ceremonies.  The  Gospel  is  essen- 
tially truth,  spirit,  life  ;  these  are  the  soul  which 
creates  and  develops  its  ojra.  body.  The  forms  and 
organizations  which  Christian  society  was  to  assume 
were  mainly  left  to  the  future  development  of  the 
spirit  of  Christianity.  This  is  true  even  with  refer- 
ence to  church  government  and  worship.  Many  evils 
were  prevalent  which  are  not  mentioned  ;  not  be- 
cause they  are  thus  sanctioned,  but  because  the  new 
spirit  introduced  into  the  word  was  so  potent  as  to 
overcome  them.  Many  partial  and  erroneous  views 
and  corrupt  practices  of  society  were  thus  to  be  re- 
moved. All  that  was  necessary,  in  order  to  regenerate 
the  whole  of  society,  was  the  development  of  the  new 
life  which  Christ  communicated  to  men.  That  was 
the  leaven  which  worked,  not  externally,  but  inter- 
nally, being  hidden  in  the  heart,  and  there  working  to 
the  leavening  of  the  whole  heart  and  the  whole  of  hu- 
manity. 

By  these  means  Jesus  aimed  to  form  Christian  so- 
ciety. The  view  that  Christ  aims  solely  at  the  salva- 
tion of  the  individual,  and  that,  consequently,  his  re- 
ligion has  significance  chiefly  for  the  next  world,  and  / 
not  for  this,  is  totally  at  variance  with  the  Gospel.  * 
He  seeks  individuals,  but  he  wants  to  form  them  into 
a  spiritual  unity  ;  he  wants  to  make  his  followers 
heirs  of  immortal  glory,  but  he  also  wants  them  to 
form  a  kingdom  of  heaven  on  earth.  Jesus  nowhere 
depreciates  this  life  or  this  world  in  the  interest  of  the 
life  that  is  to  come  ;  but  he  uses  the  fact  of  immor- 
tality to  increase  the  value  of  this  life.  The  life  in 
glory  is  revealed  on  account  of  the  light  it  sheds  on 


98  CHRISTIAN   SOCIOLOGY. 

this  earthly  life.  And  those  who  think  that  Christ 
deals  chiefly  with  the  things  of  the  next  world,  will  be 
astonished  to  find,  on  a  careful  reading  of  the  Gos- 
pel, how  frequently  he  speaks  of  this  life,  with  its  du- 
ties and  responsibilities,  and  how  rarely,  compara- 
tively, he  speaks  of  heaven.  All  through  the  Gospel 
runs  the  thought  that  if  this  life  is  properly  guarded, 
the  next  life  will  take  care  of  itself.  Even  rewards 
and  punishments  to  come  are  made  to  serve  as  incen- 
tives to  faithfulness  here  and  now.  Though  so  thor- 
oughly spiritual,  Jesus  is  also  thoroughly  practical  and 
realistic  in  his  teachings,  there  being  nothing  morbid, 
vague,  or  dreamy  in  them. 

We  consequently  find  in  Jesus  sympathy  for  all 
that  is  human.  He  despises  no  human  being,  and 
teaches  his  disciples  not  to  despise  even  the  little 
ones.  He  is  not  an  ascetic,  who  regards  the  body  as 
evil  in  itself  and  as  unworthy  of  attention  ;  but  while 
making  the  spirit  supreme,  he  honors  the  body  and 
gives  its  claims  their  due.  Hence,  respecting  asceti- 
cism, he  contrasts  himself  with  John  the  Baptist,  say- 
ing,"  John  came  neither  eating  nor  drinking,  and  they 
say,  He  hath  a  devil.  The  Son  of  man  came  eating 
and  drinking,  and  they  say,  Behold  a  man  glutton- 
ous and  a  wine-bibber,  a  friend  of  publicans  and  sin- 
ners." *  His  regard  for  the  body  is  evident  from  the 
fact  that  he  so  frequently  healed  its  diseases  and  min- 
istered to  its  comfort.,  The  miracles  performed  or. 
the  body  are  an  evidence  that  he  is  the  Messiah. f 
He  feeds  the  hungry  multitudes  who  followed  him 
into  the  wilderness,  and  frequently  he  proves  his  sym- 
pathy for  men  in  their  physical  sufferings.  Pie  as- 

*  Malt.  11  :  18-19.  t  Matt.  11  :  5. 


THE   HUMANITY"   OF  THE    GOSPEL.  99 

cends  the  Mount  of  Transfiguration  to  commune  with 
Moses  and  Elias,  but  he  descends  in  time  to  answer 
the  father's  prayer  for  the  healing  of  his  son.  lie 
withdraws  into  the  solitude  of  the  mountain  to  pray, 
but  appears  in  time  to  save  his  disciples  struggling 
with  the  storm  on  the  Sea  of  Galilee.  He  sympa- 
thizes with  those  in  grief,  and  weeps  with  the  sisters  at 
the  grave  of  Lazarus.  His  aim  is  to  make  men  happy 
here  ;  hence  he  begins  his  ministry  by  pronouncing 
various  classes  and  conditions  of  men  blessed — as 
if  he  meant,  at  the  outset,  to  show  that  he  came  to 
let  heaven's  benediction  rest  on  men.  He  has  no 
gloomy,  pharisaic  views  of  the  Sabbath  ;  it  is  made 
for  man,  not  man  for  the  Sabbath.  He  does  not  want 
earthly  duties  to  be  neglected  under  the  pretext  of 
doing  God  service  ;  *  and  while  the  tilings  that  are 
God's  are  rendered  to  him,  the  things  that  are  Caesar's 
are  also  to  be  rendered  unto  Caesar,  f 

These  are  but  a  few  of  the  many  illustrations  that 
Christ  aimed  to  adapt  his  religion  to  this  life,  and  to 
make  it  earthly  (in  the  physical,  not  moral  sense)  as 
well  as  heavenly.  ' i  Christianity  is  the  religion  of 
humanity.  To  be  a  Christian  is  to  be  a  man  in  the 
highest  sense  .of  the  term."  Christ's  religion  is  as 
much  a  religion  for  the  earth  as  it  is  a  religion  for 
heaven.  Its  aim  is,  in  fact,  to  establish  a  kingdom  of 
heaven  on  earth. 

One  of  the  most  striking  characteristics  in  Christ's 
social  relations  to  men  is  his  marked  preference  for  the 
poor  and  needy.  All,  indeed,  were  welcome — Phari- 
sees, Sadducees,  the  rulers  and  the  rich,  as  well  as  the 
masses.  But  the  people  were  neglected  by  the  teach  - 

*  Matt.  15  :  5,  6.  f  Matt.  22  :  21. 


100  CHRISTIAN   SOCIOLOGY. 

ers  ;  hence  they  were  specially  destitute  in  spiritual 
things.  They  were  most  susceptible  to  religious  im- 
pressions ;  they  heard  him  gladly,  were  astonished  at 
'his  doctrine,  and  some  of  them  declared  that  like  him 
man  never  spake.  He  pronounced  the  poor  in  spirit 
blessed,  and  made  the  fact  that  he  preached  the  Gos- 
pel to  the  poor  an  evidence  of  his  Messiahship.  He 
sought  the  needy  ;  he  willingly  entered  into  social  re- 
lations with  publicans  and  sinners,  and  advocated 
their  cause  before  those  who  despised  them.  The 
Pharisees  thought  that  he  associated  with  them  on  the 
principle  that  like  seeks  like  ;  but  he  acted  on  the 
principle  that  the  one  who  needed  him  most  was  most 
truly  his  neighbor. 

In  this  relation  to  the  needy,  and  in  so  many  other 
social  relations,  Jesus  illustrates  the  spirit  of  sacrifice. 
Nothing  is  more  directly  opposed  to  his  principles 
than  selfishness.  He  came  to  minister  unto  men,  not 
to  be  ministered  unto  ;  and  he  carries  his  service  so 
far  as  to  wash  the  feet  of  his  disciples.  Greatness  in 
his  kingdom  is  not  obtained  by  dominion,  but  by  ser- 
vice. Christ's  whole  ministry  is  a  giving  of  himself 
for  others  ;  and  this  sacrifice  reaches  its  sublime  cul- 
mination in  the  death  on  the  cross. 

In  his  intercourse  with  men  Jesus  taught  and  illus- 
trated many  truths  which  are  viewed  by  some  as  mod- 
ern, and  which  are  lauded  as  the  watchwords  of  mod- 
ern progress.  Some  of  these  truths  which  Christ 
taught  are  appropriated  by  sceptics  as  if  their  own 
discovery  and  peculiar  property.  As  these  truths  are 
important  for  Christian  Sociology,  their  mention  here 
is  important,  though  they  cannot  be  fully  discussed. 

Jesus,  for  the  first  time    in    history,    brings    out 


"MODERN"  IDEAS  FOUND  IN  THE  GOSPEL.    101 

clearly  the  fatherhood  of  God.  He  is  the  Father  of 
all  men,  and  all  are  to  look  to  him  as  children.  Con- 
nected with  this  fatherhood  of  God  is  the  brotherhood 
of  man.  From  this  relationship  no  one,  however 
humble  or  degraded  he  may  be,  is  excluded.  Men 
are  to  be  free,  not  slaves,  and  Christ  came  to  break 
chains  and  open  prisons.  True  freedom  strikes  its 
roots  in  the  Gospel,  and  thence  draws  its  nourishment. 
Jesus  dignifies  woman  as  no  other  teacher.  Strange, 
indeed,  that  where  the  Gospel  is  professed  woman 
should  ever  need  emancipation.  The  ignorant  Samar- 
itan woman  at  Jacob's  well,  though  her  life  was  cor- 
rupt, was  made  the  recipient  of  some  of  the  deepest 
and  most  spiritual  truths  uttered  by  Jesus,  and  she 
becomes  the  messenger  to  tell  the  men  in  the  city 
the  wonderful  revelations  Christ  had  made  to  her. 
Jesus  sends  Mary  Magdalene  to  his  disciples  to  an- 
nounce to  them  the  gospel  of  his  resurrection.* 
Mary  of  Bethany  is  permitted  to  sit  as  a  learner  at  his 
feet,  and  a  number  of  women  follow  him  as  disciples. 
Indeed,  there  is  not  a  spiritual  blessing  or  privilege 
which  Jesus  withholds  from  woman.  In  modern  times 
much  is  made  of  the  dignity  of  man  ;  but  where  are 
man's  worth  and  dignity  so  fully  taught  as  in  the 
Gospel  ?  Even  by  unbelievers  the  gospel  of  love  is 
preached  now  ;  but  Christ  taught  and  lived  it  as  no 
one  else  has  done.  He  teaches  and  illustrates  a  love 
for  others  even  unto  death.  "  This  is  my  command- 
ment, That  ye  love  one  another,  as  I  have  loved  you.' 
But  these  grand  truths,  so  clearly  taught  by  Jesus, 
have  never  been  fully  realized  ;  and  that  is  the  reason 
their  special  advocacy  now  seems  to  some  like  a  new 

*  John  20  :  17,  18. 


102  CHRISTIAN   SOCIOLOGY. 

discovery.  But  they  are  truths  which  for  eighteen 
centuries  have  lain  at  the  basis  of  Christian  society, 
and,  at  the  same  time,  have  been  the  ideal,  for  the 
full  practical  realization  of  which  all  earnest  Chris- 
tians have  striven. 


CHAPTER  IV. 

THE    CHRISTIAX    VIEW    OF    HUMANITY. 

WHILE  Christ  is  tlie  creator  of  Christian  society, 
and  must,  consequently,  be  the  starting-point  of  Clnis- 
tian  Sociology,  we  cannot  fully  understand  the  pro- 
cess of  forming  that  society  unless  we  know  what 
those  are  from  whom  he  forms  it.  To  understand 
Christian  society  we  must  understand  the  Christian 
view  of  humanity.  It  is  not  necessary  to  enter  into 
details  here,  nor  to  attempt  to  give  a  Biblical  anthro- 
pology or  psychology  ;  it  is  sufficient  to  give  a  gen- 
eral outline  of  the  doctrines  of  Christ  and  his  apostles 
respecting  humanity. 

For  the  understanding  of  the  Gospel  itself,  its  view 
of  man  is  essential.  This  view,  in  fact,  interprets  its 
whole  economy.  As  a  general  rule,  our  theology  is 
as  our  psychology.  It  makes  a  radical  diiference  in  a 
man's  theology  whether  he  regards  man  as  merely 
material,  or  as  also  spiritual  ;  as  really  sinful,  or  as 
only  unfortunate.  In  an  age  of  prevailing  scepticism 
the  psychological  basis  of  Christianity  is  specially  im- 
portant. And  when  there  is  a  loud  cry  for  a  religion 
for  humanity,  it  is  time  to  show  that  Christianity  is 
such  a  religion.  Unfortunately,  the  Biblical  view  of 
man  has  not  been  brought  out  with  sufficient  clearness 


101  CHlilSTIAN   SOCIOLOGY. 

by  theology,  probably  because  its  importance  was 
not  felt.  Man  is  the  soil ;  and  the  divine  seed  of 
truth,  that  it  may  grow  on  it,  must  be  adapted  to  that 
soil.  There  "must,  accordingly,  be  a  correspondence 
between  the  Biblical  view  of  divine  revelation  and 
man's  nature.  Underlying  the  doctrine  of  God's 
grace  is  the  Biblical  doctrine  of  man's  capacities, 
needs,  and  helplessness.  Spiritual  influences  presup- 
pose spiritual  receptivity  ;  and  they  would  be  useless 
without  it.  Fortunately,  we  have  in  the  Scriptures  a 
deep  insight  into  man's  nature,  as  well  as  a  revelation 
concerning  God. 

In  its  direct  teachings  we  find  in  the  New  Tes- 
tament but  little  concerning  the  nature  of  man. 
Christ  and  his  disciples  generally  appeal  to  that 
nature  without  philosophizing  about  it.  They 
do  not,  for  instance,  attempt  to  prove  the  existence 
of  conscience  or  of  man's  spiritual  nature,  any  more 
than  they  try  to  prove  the  existence  of  God.  But 
their  whole  mission  and  their  appeals  indicate  that 
they  recognize  in  man  a  conscience  and  faculties  for 
the  appreciation  and  apprehension  of  the  spiritual. 
For,  had  man  no  spiritual  faculty,  then  it  would  be 
as  foolish  to  speak  to  him  of  spiritual  things,  as  it  is 
to  speak  of  them  to  the  brute.  The  Christian  view 
of  man  must,  accordingly,  be  inferred  from  the  New 
Testament,  rather  than  drawn  from  its  direct  teach- 
ings on  the  subject.  But  these  inferences  are  unmis- 
takable. And  nowhere  else  do  we  find  such  deep 
views  of  man's  spiritual  nature.  The  Bible  has  a 
psychology  of  its  own,  and  the  different  writers  bring 
out  peculiar  psychological  views.  Biblical  psychology 
is  one  of  the  most  recent  of  the  theological  sciences  ; 


THE   IMAGE   OF   GOD.  105 

but  its  importance,  especially  to  him  who  studies  the 
deep  things  of  Scripture,  is  very  great. 

As  man's  faculties  and  relations  are  very  varied,  lie 
may  be  vie\ved  from  different  standpoints.  Tie  may 
be  viewed  as  physical,  intellectual,  or  spiritual  ;  he 
can  be  considered  with  respect  to  his  material  rela- 
tions, or  with  respect  to  those  which  are  intellectual, 
or  spiritual,  or  social.  The  Bible  does  not  ignore  any 
of  these  relations,  but  it  views  all  of  them  from  a 
spiritual  standpoint.  The  Gospel  concentrates  its 
view  on  man  in  his  relation  to  God,  and  makes  every- 
thing subservient  to  this  view.  Man  has  significance 
for  the  Gospel  because  he  is  a  religious  being  ;  hence 
we  find  that  Gospel  specially  rich  in  its  views  of 
man's  spiritual  nature  ;  and  all  his  powers  are  viewed 
in  their  relation  to  this  nature. 

The  thought  that  man  wTas  created  in  the  image  of 
God  underlies  the  New  as  well  as  the  Old  Testament 
view  of  man.  It  is  self-evident  that  this  likeness  to 
God  is  not  physical.  It  consists  in  man's  spirituality, 
in  the  fact  that  he  has  free  personality.  Man's  origi- 
nal likeness  to  God  was  twofold.  In  the  first  place, 
he  was  created  with  a  spiritual  nature,  was  made  a 
free  person  ;  in  the  second,  he  was  pure — that  is,  sin- 
less. This  second  element  of  God-likeness — namely, 
sinlessness — man  has  lost.  The  sinless  has  become 
sinful.  This  lost  image  is  restored  by  Christ  when  he 
restores  the  lost  purity.  But  man's  spiritual  nature 
remained  after  the  fall.  This  is  the  essential  element 
of  God's  image,  while  sinlessness  is  a  state  or  quality 
of  this  image.  This  spiritual  nature  makes  a  man 
man,  and  is  indestructible  ;  so  far,  therefore,  as  this 
nature  constitutes  the  image  of  God  this  image  is  iii- 


106  CHRISTIAN   SOCIOLOGY. 

alienable.  When  the  Bible,  therefore,  speaks  of  this 
image  as  lost,  the  idea  is  that  man  has  lost  his  origi- 
nal purity  and  is  become  sinful.  But  when  it  speaks 
of  man  as  still  having  the  image  of  God,  the  idea  is 
that  after  the  fall  he  still  has  a  spiritual  nature,  and  in 
that  respect  is  like  God.  In  Genesis  9  :  6,  we  read  : 
""Whoso  sheddeth  man's  blood,  by  man  shall  his 
blood  be  shed  :  for  in  the  image  of  God  made  he 
man."  Here  the  shedding  of  man's  blood  is  forbid- 
den because  man  was  made  in  God's  image.  That 
image  in  man  is  the  reason  why  murder  is  prohibited. 
Here  God's  image  is,  evidently,  regarded  as  some- 
thing that  belongs  to  man  as  man,  consequently  as 
destructible  only  with  the  destruction  of  man  himself. 
In  Acts  17  :  28,  29,  it  is  also  taught  that  this  image 
remains.  In  James  3  :  9,  it  is  said  of  the  tongue, 
"  Therewith  bless  we  God,  even  the  Father  ;  and 
therewith  curse  we  men,  which  are  made  after  the 
similitude  of  God."  * 

*  Kahilis,  "  Dogma  lik,"  I.  p.  551,  says:  "  It  is  contrary  to 
Scripture  to  place  the  siuful  condition  of  man  in  a  total  renuncia- 
tion of  bis  higher  nature.  The  Scripture  attributes  to  every  man 
a  consciousness  of  God  (Rom.  1  : 19),  a  conscience  (2  : 14),  a  capa- 
city for  truth  (1  : 18),  for  morality  (2  : 14  ;  1  Pet.  3  : 1),  an  inalien- 
able (uulost)  image  of  God  (Gen.  9:6;  Acts  17  :  28  ;  James  3:9); 
yes,  a  participation  in  the  light  that  shines  in  the  darkness  (John 
1  :  6).  That  the  propensity  for  the  truth  and  for  the  good  in  the 
natural  man  forms  a  basis  for  grace  to  operate  on,  is  taught  be- 
yond question  by  passages  like  John  3  :  21 ;  Acts  10  :  34  ;  1  Pet. 
3:1." 

See,  on  the  image  of  God  in  man,  Herzog's  "  Encyklopaedie, " 
first  edition,  vol.  3,  p  614-617  ;  Sartorius'  "Moral  Theologie," 
third  chapter  ;  Thiersch,  "  Lectures  on  Catholicism  and  Protes- 
tantism," twenty-third  lecture.  The  Catholic  view  is  given  by 
Moehler,  in  his  "  Symbolics,"  first  book,  first  part. 


DIFFERENCE  BETWEEN  MAN  AND  ANIMAL.       107 

But  while  man  retains  his  spiritual  nature  after  the 
fall,  it  is  perverted  by  sin.  He  still  has  spiritual  ca- 
pacity, but  it  is  weakened  ;  he  is  still  capable  of  spir- 
itual apprehension,  but  imperfectly.  His  soul  was 
originally  a  mirror  that  reflected  God.  Now  that  man 
is  sinful,  the  mirror  remains,  but  it  is  so  soiled  that  it 
reflects  God  either  very  imperfectly  or  not  at  all.  We 
therefore  say  that  man  retains  the  image  of  God  so 
far  as  he  is  still  a  spiritual  being  ;  but  that  so  far  as 
sinlessness  is  concerned  he  has  lost  this  image. 

It  is  his  spiritual  nature  that  makes  man  differ  es- 
sentially from  the  animal.  In  some  respects  the  dif- 
ference between  man  and  the  animal  is  one  of  degree 
only,  as  in  the  case  of  some  of  the  intellectual  func- 
tions. But  the  spiritual  nature  of  man  makes  a 
difference  in  kind  between  him  and  the  animal.  For 
in  the  animal  not  the  slightest  trace  of  a  spiritual  ele- 
ment is  found.  In  reality  a  man  may  be  no  more 
holy  than  the  brute  is.  But  there  is  this  vast  differ- 
ence :  the  latter  can  neither  be  holy  nor  unholy,  since 
these  terms  can  in  nowise  be  applied  to  it  ;  but  man 
may  and  must  be  either  holy  or  unholy.  The  brute 
is  not  free,  and  never  can  be  ;  consequently  it  can- 
not be  moral  or  immoral.  But  man  is'free,  and  there- 
fore a  moral  agent.  In  many  respects  and  in  many 
cases,  the  difference  between  a  man  and  an  animal  is 
rather  one  of  capacity  and  possibility  than  of  reality. 
A  man  can  never  be  a  brute,  unless  he  ceases  to  be 
man.  He  may,  indeed,  sink  lower  than  the  brute, 
simply  because  he  can  degrade  himself,  which  the 
brute  cannot  do.  But  he  may  also  rise  infinitely 
higher  than  the  brute.  Man  moves  in  a  sphere  of 
vast  dimensions.  The  place  he  occupies  in  the  sphere, 


108  CHRISTIAN   SOCIOLOGY. 

whether  high  or  low,  depends  largely  on  his  own 
choice,  not  absolutely  on  the  necessity  imposed  on 
him  by  nature.  For  the  animal  there  is  no  sphere  in 
which  it  moves,  but  only  a  line  along  which  it  is  im- 
pelled by  the  absolute  necessity  of  nature. 

The  original  endowment  of  man  with  the  possibility 
of  sinning  was  a  wonderful  endowment.  This  possi- 
bility indicated  the  exalted  character  of  his  being. 
With  the  capacity  to  sin  is  also  connected  the  capac- 
ity to  be  holy  ;  and  with  the  power  to  degrade  him- 
self is  also  connected  the  power  to  rise  to  the  greatest 
glory.  Freedom  is  man's  prerogative.  It  is  the  con- 
dition for  rising  into  companionship  with  God  and 
sharing  his  glory,  as  well  as  the  condition  for  sinking 
into  companionship  with  Satan  and  becoming  devil- 
ish. Though  man  was  made  for  communion  with 
God,  this  communion,  from  the  very  nature  of  the 
case,  is  possible  only  if  man  himself  chooses  it. 

The  Gospel  views  man  as  moral  capacity,  using  the 
word  moral  in  a  sense  which  includes  the  spiritual. 
This  is  evident  from  the  fact  that  the  Gospel  ad- 
dresses to  man  religious  truths  and  makes  spiritual 
appeals  to  him.  If  man  has  no  spiritual  nature,  then 
the  Bible  is  inexplicable.  If  it  is  from  God,  then 
man  must,  of  course,  have  a  spiritual  nature,  since  to 
that  the  Bible  is  addressed.  But  if  the  Bible  is  of 
human  origin,  then  the  proof  that  man  is  spiritual  is 
equally  conclusive  ;  for  how  could  a  being  with  no 
spiritual  faculty  produce  a  book  so  purely  spiritual  ? 
The  fact  is,  that  if  the  Bible  is  regarded  as  a  purely 
human  production,  it  is  an  irresistible  argument  for 
the  spiritual  nature  of  man. 

While  the  Gospel  does  not  ignore  man's  body  and 


MAN  VIEWED  AS  SPIRITUAL  IN  THE  GOSPEL.     109 

intellect,  it  regards  them  as  subordinate  to  the  moral 
nature,  and  as  the  means  through  which  that  nature 
accomplishes  its  purposes.  The  whole  man,  in  fact,  is 
judged  according  to  his  moral  state  ;  that  determines 
the  quality  of  his  entire  being.  The  Gospel  places 
the  spirit  of  man  on  the  throne,  and  makes  everything 
else  pertaining  to  him  subject  thereto.  Christ  and  his 
apostles  are  purely  spiritual  teachers,  and  the  New 
Testament  is  purely  spiritual.  It,  indeed,  sheds  a 
bright  light  on  all  the  relations  of  life  ;  but  it  is  spir- 
itual light  reflected  from  its  spiritual  truths.  Its  aim 
is  to  make  the  spiritual  in  man  predominant,  and  to 
spiritualize  all  his  relations.  It  wants  to  make  the 
spirit  of  man  what  it  ought  to  be  ;  for  then  all  the 
acts  and  relations  of  that  spirit  will  also  be  right. 

The  prominence  given  by  the  Gospel  to  the  moral 
nature  makes  it  evident  why  it  lays  so  much  stress  on 
the  condition  or  quality  of  this  nature.  When  it  came 
from  God's  creative  hand,  it  was  pure  ;  but  now,  in- 
stead of  that  original  purity,  it  is  fallen  and  per- 
verted. Instead  of  seeking  communion  with  God  and 
of  living  in  harmony  with  him,  this  nature  is  turned 
from  him  and  is  averse  to  him.  That  all  men  without 
exception  are  sinful  is  taught  in  the  Old  as  well  as  in 
the  New  Testament.  Not  only  is  this  explicitly 
stated  in  numerous  passages,  but  the  whole  economy 
of  the  Scriptures  is  based  on  this  view  of  man. 
"  The  Scripture  hath  included  all  under  sin."  (Gal. 
3  :  22.)  The  prevailing  idea  is,  that  sin  is  transgres- 
sion of  the  law  of  God,  whether  it  be  the  trans- 
gression of  this  law  as  revealed  in  nature,  which  is 
the  case  with  the  heathen,  or  of  the  law  of  Moses,  as 
in  the  case  of  the  Jews. 


110  CHRISTIAN   SOCIOLOGY. 

In  the  New  Testament  man's  sinfulness  is  regarded 
as  the  most  striking  and  the  most  startling  fact  in  his 
natural  state.  It  is  no  more  evident,  according  to 
Scripture,  that  man  has  a  moral  nature,  than,  it  is  that 
that  nature  is  thoroughly  corrupt  and  diseased.  The 
Scripture  gives  a  deep  insight  into  this  sinful  state. 
It  does  not  reason  much  about  it  ;  but  its  appeals,  and 
its  penetration  into  the  heart,  reveal  the  real  character 
of  man.  Paul,  however,  especially  in  his  Epistle  to  the 
Romans,  philosophizes  about  sin.  With  the  fact  of 
sinfulness  the  New  Testament  also  teaches  the  conse- 
quences of  sin,  both  in  this  life  and  hereafter.  Sin  is 
the  great  curse  that  rests  on  the  whole  man,  so  that  lie 
himself  is  sinful — not  merely  his  words  and  his  acts  ; 
and  not  merely  on  his  moral  nature,  but  on  the  whole 
man  rest  its  blighting  influences  ;  and  it  affects,  not 
merely  his  religious,  but  also  all  his  other  relations. 

The  clearness  and  pointedness  with  which  man's 
sinfulness  is  taught  are  well  calculated  to  awaken  the 
conscience  and  to  produce  deep  conviction  of  sin. 
But  if  the  Gospel  did  no  more  than  this,  its  effect 
would  only  be  keen  remorse  and  utter  despair.  But 
the  fact  that  man  is  sinful  is  not  made  more  promi- 
nent than  the  fact  that  he  is  redeemable.  Indeed,  the 
redeemableness  of  man  is  of  such  transcendent  impor- 
tance that  it  is  the  very  essence  of  the  revelation  in 
the  Gospel — it  is  the  Gospel.  And  the  fact  that  man 
is  sinful  is  made  so  prominent  for  the  sake  of  leading 
hirn  to  repentance  and  redemption.  A  knowledge  of 
sin  and  repentance  are  not  an  end,  but  the  means  for 
the  attainment  of  holiness.*  And  when  in  one  com- 

*  The  Germans  would  say  that  rcpentiince  is  a  "  Dmchgan<rs- 
punkt  ;"  that  is,  il  is  not  something  in  which  we  are  to  remain, 
but  through  which  we  are  to  pass  to  something  beyond. 


MAN   SINFUL   BUT   REDEEMABLE.  Ill 

prehensive  sentence  Jesus  states  his  mission,  lie  says  : 
"  The  Son  of  Man  is  come  to  seek  and  to  save  that 
which  was  lost."  That  is,  the  end  of  Christ's  coming 
is,  not  to  teach  man  that  he  is  sinful,  but  that  he  is 
redeemable,  and  to  redeem  him.  This  fact,  that  man 
is  redeemable,  illumines  the  pages  of  the  Gospel  with 
hope  and  makes  it  the  "  good  tidings  of  great  joy." 
So  rich  is  the  ISTew  Testament  in  its  teachings  of  man's 
redeemableness,  and  so  universally  is  this  admitted, 
that  it  is  not  necessary  to  quote  particular  passages. 
Indeed,  unless  man  is  redeemable,  the  whole  scheme 
of  redemption  is  vain. 

The  Scriptures  thus  teach  three  great  central  doc- 
trines respecting  man — first,  that  he  has  a  moral  na- 
ture ;  second,  that  he  is  sinful  ;  third,  that  he  is  re- 
deemable. All  that  they  teach  concerning  man  pre- 
supposes these  cardinal  facts.  Sin  and  redemption — 
these  are  the  constantly  reiterated  themes  of  the  Gos- 
pel. Man  as  sinful,  yet  as  redeemable — these  are  the 
two  aspects  in  which  man  is  constantly  viewed  in  that 
Gospel.  But  the  Gospel  does  more  than  this  :  it  also 
shows  how  man  is  redeemed. 

According  to  the  Christian  view  of  humanity, 
society  is  divided  into  two  classes — those  who  have 
been  redeemed  by  Christ  and  are  Christians,  and 
those  who  are  sinful  and  redeemable,  but  have  not 
yet  been  redeemed.  That  is,  humanity  consists  of  the 
redeemed  and  the  unredeemed  ;  of  those  whose  sins 
are  pardoned,  and  of  those  whose  sins  are  not  yet  par- 
doned. These  two  classes  constitute  what  is  called 
Christian  society,  on  the  one  hand,  and  what  is  called 
the  world,  on  the  other,  using  the  term  world  to  des- 
ignate the  unregenerate,  in  which  sense  it  is  fre- 
quently used  in  Scripture. 


112  CHRISTIAN   SOCIOLOGY. 

But  all  men,  irrespective  of  tlieir  spiritual  condi- 
tion, are  the  children  of  God.  We  are  so  accustomed 
to  speak  of  Christians  only  as  the  children  of  God, 
that  we  are  apt  to  overlook  the  fact  that  the  uncon- 
verted also  are  his  children.  It  is  true  that  when 
God  is  called  "  Father"  in  the  New  Testament,  it  is 
generally  either  as  the  Father  of  Jesus  Christ  or  else 
of  believers.  Even  Ephesians  4  :  6,  where  God  is 
called  "  Father  of  all,"  is  no  exception  to  this  rule,  as  it 
is  evident  from  the  context  that  "  all  "  here  refers  to 
believers  only.  There  are,  however,  passages  which 
clearly  teach  that  he  is  the  Father  of  all  men.  To  say 
that  he  sustains  this  relation  merely  because  he  is  the 
Creator,  Preserver,  and  Benefactor  of  man,  is  only 
saying  that  he  sustains  to  man  the  same  relation  that 
he  does  to  all  his  creatures,  and  that  he  is  the  Father 
of  man  as  he  is  of  the  animal.  That  would  be  an 
abuse  of  the  term  Father  as  used  in  the  New  Testa- 
ment. His  relation  to  man  must  be  peculiar  to  be 
paternal.  This  peculiarity  is  found  in  the  fact  that  he 
made  man  in  the  image  of  God.  It  is  this  likeness  to 
God  that  constitutes  him  man.  It  has  already  been 
shown  that  this  image  is  not  entirely  destroyed  by  sin, 
and  that  it  never  can  "be,  unless  man  himself  is  de- 
stroyed. This  likeness  to  God  is  the  ground  of  the 
relation  between  God  and  man  as  that  of  father  and 
child.  This  explains  how  God  is  the  Father  of  man 
as  he  cannot  be  of  any  other  creature.  Thus,  in  Acts 
17  :  26-29,  man  is  regarded  as  the  offspring  of  God 
in  a  sense  in  which  no  other  object  is.  God  is  there 
said  to  have  made  of  one  blood  all  nations  ;  and  the 
aim  of  their  creation  is,  "  That  they  should  seek  the 
Lord,  if  haply  they  might  feel  after  him,  though  he 


ALL  MEN"  ARE  GOD'S  CHILDREN.       113 

be  not  far  from  every  one  of  ns  :  for  in  him  we  live, 
and  move,  and  Lave  our  being."  This  intimate  rela- 
tion of  man  to  God  is  further  illustrated  by  the  apos- 
tle in  a  quotation  from  a  heathen  poet  :  "  As  certain 
also  of  your  own  poets  have  said,  '  For  we  also  are  his 
offspring. '  Forasmuch  then  as  we  are  the  offspring 
of  God,  we  ought  not  to  think  that  the  Godhead  is 
like  unto  gold,  or  silver,  or  stone,  graven  by  art  and 
man's  device."  It  is  evident  that  Paul  here  teaches 
that  man  as  man  (not  the  regenerated  merely)  is  the 
offspring  of  God,  his  child,  and  that,  too,  in  a  sense 
in  which  gold  and  silver  and  all  merely  material  ob- 
jects cannot  be.  The  likeness  of  man  to  God  lies  at 
the  basis  of  the  29th  verse.  This  is  the  argument  : 
Since  man  is  God's  offspring  and  like  unto  him,  God 
cannot  be  like  unto  gold  or  silver,  but  he  is  infinitely 
superior  to  these,  just  as  man,  God's  offspring,  is  su- 
perior to  them.  The  doctrine  here  taught  is,  that  man 
as  man  is  God's  child,  and  that  God  sustains  to  him  a 
peculiar  relation — namely,  that  of  a  father. 

In  Luke  3  :  38,  the  whole  human  family  is  traced 
back  to  God  as  its  Father,  where  it  is  said  of  Adam, 
"which  was  the  son  of  God."  From  the  parable 
of  the  Prodigal  Son,  Luke  15,  the  natural  infer- 
ence is,  that  all  men  are  sons  of  God.  Even  after 
the  younger  son  leaves  his  father's  house  and  be- 
comes the  servant  of  another  master,  he  is  still  a 
son.  No  matter  where  he  is,  what  his  character,  or 
how  he  lives,  his  relation  as  son  is  not  destroyed 
thereby  ;  just  as  the  most  godless  and  disobedient  son 
of  godly  parents  is  still  their  son,  however  unworthy 
he  may  be  of  that  relation.  Until  he  returns  to  his 
father's  house,  the  younger  son  in  the  parable  repre- 


114  CHRISTIAN   SOCIOLOGY. 

sents  the  condition  of  the  impenitent.  He  still  recog- 
nizes himself  as  a  son,  though  he  feels  that  he  is  un- 
worthy to  be  called  a  son.  "How  many  hired  ser- 
vants of  my  father  have  bread  enough  and  to  spare, 
and  I  perish  with  hunger  !  I  will  arise  and  go  to  my 
father,  and  I  will  say  to  him,  Father,  I  have  cinned 
against  heaven,  and  before  thee,  and  am  DO  more 
worthy  to  be  called  thy  son  :  make  me  as  one  of  thy 
hired  servants.  And  he  arose  and  came  to  his  fa- 
ther•."  Then  we  are  told  how  the  father  received 
him  :  ' '  And  the  son  said  unto  him,  Father,  I  have 
sinned,"  etc.  Thus  the  younger  son  is  still  a  son, 
even  before  he  returns  home,  and  the  father  remains 
to  him  a  father.  He  was,  it  is  true,  a  dead  and  a  lost 
son,  but  a  son  still.  The  inference  from  this  parable 
is,  that  man's  relation  to  God  as  a  son  is  inalienable. 
Turning  his  back  on  God  and  departing  far  away  from 
him  ;  living  in  a  land  foreign  to  God,  in  revelling 
and  in  debauchery  ;  the  slave  of  a  foreign  master  ; 
feeding  swine  ;  in  a  spiritual  famine  ;  and  spiritually 
lost  and  dead — man  is  still  a  child  of  God. 

Humanity,  therefore,  and  not  merely  a  part  or 
party  thereof,  is  the  family  of  God,  and  he  is  the 
Father  of  all  men.  But  if  he  is  the  Father  of  all, 
then  are  all  men  brothers.  In  teaching  this  intimate 
relation  of  humanity  to  God,  and  of  men  to  one 
another,  Christianity  far  transcends  the  particularism 
of  Judaism  and  the  caste  systems  and  national  selfish- 
ness and  prejudice  of  heathen  nations.  The  Gospel 
lays  no  stress  on  race,  or  nationality,  or  rank.  In 
every  man  it  sees  a  likeness  to  God,  and  his  child,  and 
a  moral  nature  that  is  sinful  but  redeemable.  While 
it  does  not  put  all  men  on  the  same  level,  it  never- 


THE    BROTHERHOOD   OF    MAX.  115 

thelese  sees  in  all  common  powers  and  common  sym- 
pathies, common  possibilities  and  common  needs. 
Therefore,  its  truth  and  its  grace,  its  Saviour  and  its 
God,  are  for  all. 

There  is  great  significance  in  this  Christian  view  of 
humanity.  To  Christianity,  humanity  as  a  family, 
with  God  as  its  head,  is  a  reality,  and  not  a  mere 
name.  It  brings  the  members  of  this  family  into  the 
most  intimate  relation  with  God  as  Father,  and  with 
one  another  as  brothers  and  sisters.  It  may,  indeed, 
be  difficult  to  grasp  and  to  realize  this  deep  and  com- 
prehensive view  of  mankind,  but  its  importance  is 
commensurate  with  its  difficulty.  A  clear  conception 
and  an  appreciation  of  this  relation  are  essential  for 
the  enlargement  of  our  interests  and  the  widening  of 
our  sympathies  beyond  the  narrow  limits  of  selfishness 
and  the  ties  of  relationship  and  friendship.  Where 
the  fact  is  realized  that  all  men  are  God's  children, 
and  that  wherever  there  are  human  beings  there  we 
have  brothers  and  sisters,  it  must  enlarge  the  heart 
and  extend  the  circulation  of  its  affections.  The 
fatherhood  of  God  and  the  brotherhood  of  man  real- 
ized make  man's  interest  in  humanity  sublime.  And 
how  this  view  enlarges  the  sphere  of  duty  !  Not 
only  are  we  related  to  every  one  in  this  family  as  a 
brother  or  sister,  but  if  we  can  in  any  way  aid  them 
it  is  our  duty  as  well  as  privilege  to  do  so.  Put  this 
Christian  view  of  humanity  as  the  basis  of  home  and 
foreign  missions,  and  as  the  basis  of  all  ministerial  and 
Christian  work — what  a  motive-power  and  inspiration 
it  gives  to  enthusiasm  and  zeal  !  The  Gentile  may 
ask,  Who  is  my  brother  ?  The  Jew,  Who  is  my 
neighbor?  And  Cain,  "Am  I  my  brother's 


liG  CHRISTIAN"   SOCIOLOGY. 

keeper  ?"     But   to   the   Christian   there   can   be   no 
question  on  these  subjects. 

It  must  not,  however,  be  overlooked  that,  with  the 
few  exceptions  referred  to,  the  New  Testament  al- 
ways speaks  of  the  children  of  God  in  a  sense  in. 
which  the  expression  is  applicable  to  those  only  who 
are  Christians.  In  Romans  8  :  9,  it  is  said,  "  They 
which  are  the  children  of  the  flesh,  these  are  not  the 
children  of  God."  In  Matt.  5  : 44,  45,  it  is  taught 
that  we  should  love  our  enemies,  "  that  ye  may  be 
the  children  of  your  Father  which  is  in  heaven,"  im- 
plying that  those  who  do  not  love  their  enemies  are 
not  the  children  of  God.  These  and  other  passages 
deny  sonship  to  all  who  do  not  love,  worship,  and 
obey  him.  Thus  we  read,  in  Romans  8  :  14,  ' '  For  as 
many  as  are  led  by  the  spirit  of  God,  they  are  the 
sons  of  God,"  which  implies  that  those  who  are  not 
led  by  that  spirit  are  not  his  children.  How  can  such 
passages  be  reconciled  with  the  view  that  all  men 
are  the  children  of  God  ?  We  use  the  expression 
"  child  of  God"  in  two  senses.  In  one  sense  it  des- 
ignates those  wjiom  God  has  made  in  his  image,  and 
for  whom  he  gave  his  Son.  God  is  not  merely  their 
Father  in  the  sense  of  Creator,  but  he  is  their  Father 
because  he  gave  them  his  image  and  made  them  for 
communion  with  himself.  In  this  sense  all  human 
beings  are  the  children  of  God.  In  the  other  sense 
a  child  of  God  is  one  that  loves  God  as  a  Father,  and 
obeys  him.  The  same  distinction  here  made  between 
the  children  of  God  is  made  between  the  children  of 
a  family.  While  all  the  descendants  of  the  same 
parents  are  children,  some  may  be  loving,  obedient, 
and  good,  while  the  rest  are  unloving,  disobedient, 


NATURAL   AND   SPIRITUAL   SONSHIP.  117 

and  bad.  God  also  has  two  kinds  of  sons.  To  each 
he  says,  "  Son,  go  work  to-day  in  my  vineyard."  * 
The  one  obeys,  but  the  other  disobeys.  This  indi- 
cates exactly  the  difference  between  the  two  classes  of 
God's  children  on  earth  ;  one  class  is  loving  and  obe- 
dient, the  other  is  unloving  and  disobedient.  We 
therefore  make  this  distinction  :  Naturally,  all  men 
are  the  children  of  God  ;  but  in  a  spiritual  sense, 
only  those  are  his  children  who  love  and  obey  him. 
This  idea  of  natural  and  spiritual  sonship  is  strikingly 
illustrated  in  the  parable  of  the  Prodigal  Son.  The 
younger  brother  is,  indeed,  a  son  while  away  from 
his  father,  but  only  a  natural  son  ;  but  when  he  re- 
turns home  he  is  a  spiritual  son  also.  In  order  that 
he  may  pass  from  a  state  of  natural  to  spiritual  son- 
ship,  the  lost  must  be  found  and  brought  home,  and 
the  dead  must  be  made  alive. 

The  idea  of  natural  and  spiritual  relationship  is 
taught  in  Matt.  12  : 46-50.  Being  told  that  his 
mother  and  his  brethren  (natural  relationship)  stood 
without,  desiring  to  speak  with  him,  Jesus  said, 
"  Who  is  my  mother  ?  and  who  are  my  brethren  ? 
And  he  stretched  forth  his  hands  toward  his  disciples 
and  said,  Behold  my  mother  and  my  brethren  (spir- 
itual relationship)  !  For  whosoever  shall  do  the  will 
of  my  Father  which  is  in  heaven,  the  same  is  my 
brother,  and  sister,  and  mother."  That  is,  this  spir- 
itual relationship  does  not  depend  on  natural  ties,  but 
on  doing  God's  will.  Christ's  disciples  sustain  this 
new  spiritual  relation  to  Christ,  to  the  Father,  and 
also  to  one  another.  Thus  Andrew  and  Simon  are 
brothers  (natural  relation)  ;  but  after  both  find  Christ 

*  Matt.  21  :  28-31. 


118  CHRISTIAN   SOCIOLOGY. 

they  are  also  brothers  in  another  sense  (spiritual  rela- 
tion). 

There  is  thus  a  natural  sonship  and  there  is  a  spiritual 
sonship.  There  is  also  a  natural  and  there  is  a  spiritual 
family  of  God.  There  is  a  likeness  to  God  which  is 
only  that  of  nature,  which  has  its  source  in  creation, 
and  which  is  greatly  marred  by  sin  ;  and  there  is  a 
spiritual  likeness  to  God,  that  is,  a  likeness  in  spirit, 
in  affection,  in  deed — a  likeness  that  has  its  source  in 
the  new  creation,  in  regeneration.  In  the  spiritual 
sonship  the  image  of  God  is  restored  to  its  original 
purity.  Of  the  natural  sonship  Adam,  "which  was 
the  son  of  God,"  is  the  historic  head  ;  of  the  spirit- 
ual sonship  Jesus  Christ  is  the  historic  head.  The 
former  sonship  has  only  nature  ;  the  latter  has  also 
grace.  There  is  also  a  natural  brotherhood,  consist- 
ing of  all  the  members  of  the  human  family  ;  and 
there  is  a  spiritual  brotherhood,  consisting  of  those 
who  are  made  spiritual  through  Christ.  Jesus  is  the 
elder  brother  in  the  spiritual  brotherhood,  and  those 
who  are  brothers  to  him  must  also  be  brothers  to  one 
another.* 

The  spiritual  brotherhood  is  synonymous  with 
Christian  society.  This  is  formed  from  those  who 
are  members  of  the  natural  brotherhood  ;  but  in  en- 
tering this  spiritual  brotherhood  they  do  not  cease  to 
belong  to  the  natural  brotherhood. 

*  Matt  28  :  10  ;  John  20  .  17  ;  Rom.  8  :  29  ;  Heb.  2:11;  1 
Cor.  6  :  6  ;  8  :  11  ;  2  Tliess.  3  :  15.  The  word  brotherhood  is 
used  only  in  1  Pet.  2  :  17. 


CHAPTER  Y. 

THE    MEMBERS    OF    THE    SPIRITUAL    BROTHERHOOD. 

WE  have  already  seen  that  Christ  is  the  organizer 
of  Christian  society  and  the  centre  of  attachment. 
The  character  of  the  natural  society,  from  which 
Christian  society  is  formed  by  Christ,  has  also  been 
considered.  Christ  is,  so  to  speak,  the  creative  Ar- 
tist ;  the  natural  family  is  the  material  on  which  he 
works  ;  this  material  he  fashions  into  the  spiritual 
family  of  God,  according  to  the  divine  ideal.  "We  are 
now  prepared  to  consider  the  members  of  this  family 
who  constitute  the  Christian  brotherhood. 

This  brotherhood,  or  Christian  society,  is  a  spir- 
itual organism  within  the  natural  brotherhood.  It  is 
an  organism,  since  the  individuals  in  this  society  form 
a  body,  to  which  they  are  related  as  members,  being 
united  to  that  body  in  a  living  manner.  It  is  not  a 
mechanism,  in  which  all  the  parts  are  united  into  a 
whole,  but  not  in  a  living  manner.  This  society  is  as 
really  an  organism  as  is  the  tree  or  the  animal.  But 
it  is  a  spiritual  organism — that  is,  the  means  of  union 
are  not  merely  vital,  but  they  are  also  spiritual.  But 
this  means  of  union,  Avhile  not  material  but  spiritual 
and  invisible,  is  not  less  real  and  vital  than  in  the 
most  perfect  material  organism.  Christians  form  an 
organized  community  of  spiritual  life.  This  concep- 


120  CHRIS  1  IAN    SOCIOLOGY. 

tion  of  Christian  society  as  a  spiritual  organism  is 
scriptural,  being  taught  by  the  figure  of  the  vine  and 
the  branches,  and  also  by  that  of  the  body  and  the 
members.  Every  time  we  speak  of  the  individuals 
composing  Christian  society  as  members,  we  recog- 
nize the  fact  that  this  society  is  an  organism. 

The  members  of  this  spiritual  organism  are  a  part 
of  the  natural  brotherhood,  and  possess  all  that  is  es- 
sential to  it  ;  but  they  also  have  some  things  which 
those  who  are  members  of  the  natural  brotherhood 
only  do  not  possess.  There  must  be  a  change  in  the 
natural  man,  and  something  must  be  added  to  him, 
before  he  can  be  a  member  of  the  spiritual  brother- 
hood. But  the  introduction  of  a  man  into  the  spir- 
itual family  is  by  no  means,  and  in  no  sense,  an  un- 
humanizing  process.  In  becoming  a  Christian  he 
does  not  cease  to  be  a  man,  nor  does  he  lose  a  single 
trait  of  true  manhood.  He  can  say,  with  truth, 
"  Nothing  of  humanity  is  foreign  to  me."  The  fact 
is  that  the  spiritualization  which  constitutes  a  man  a 
Christian,  instead  of  interfering  with  his  humanity, 
makes  it  more  real.  It  makes  a  man  more  a  man, 
by  removing  from  him  all  that  is  in  conflict  with  his 
true  nature,  and  by  developing  all  the  essential  quali- 
ties of  that  nature.  The  real  Christian  is  the  highest 
type  of  manhood  ;  for  he  is  the  realization  of  the 
ideal  of  man. 

It  is  important  to  urge  what  may  be  called  the  hu- 
manity of  the  Gospel ;  that  is,  its  human  character, 
its  adaptation  to  man,  and  its  power  of  restoring  to 
him  his  lost  manhood.  We  can  sanction  no  view 
which  regards  the  Christianizing  of  man  as  an  unnatu- 
ral! zing  process.  The  Gospel  proposes  to  restore  the 


SIN"   UNNATURAL.  121 

diseased  man  to  health,  and  to  develop  the  healthy 
man  to  that  perfection  for  which  he  was  created.  It 
aims  to  perfectly  humanize  man — to  destroy  the 
dross,  that  the  gold  may  appear  in  its  original  purity 
and  beauty.  But  to  say  that  in  Christ  is  restored 
what  in  Adam  was  lost,  is  giving  only  a  partial  view 
of  redemption.  Besides  this  restoration,  Christ  also 
develops  what  he  restores.  Through  him  believers 
are  justified,  and  in  him  they  are  sanctified. 

The  view  here  adopted  regards  sin  as  foreign  to 
man,  and  therefore  as  unnatural  to  him.  It  is  un- 
natural, because  it  does  not  correspond  with  his  true 
and  original  nature,  but  is  diametrically  opposed  to  it 
and  subversive  of  it.  Sin  is  man's  greatest  enemy, 
and  is  in  irreconcilable  conflict  with  his  original  na- 
ture and  design.  Instead  of  naturalizing  man  or 
developing  his  true  nature,  sin  makes  him  a  monster. 
While  sin  is  foreign  to  the  true  man  and  subversive 
of  his  real  manhood,  the  divine  is  natural  to  him  and 
an  essential  element  of  his  true  nature.  The  divinity 
in  man's  true  nature  is  evident  from  the  fact  that 
God  created  him  in  his  own  image.  This  fact  the 
Gospel  recognizes.  It  puts  no  impassable  gulf  be- 
tween the  human  and  the  divine,  but  shows  the  inti- 
mate relation  between  them — a  relation  which  noth- 
ing but  sin  can  destroy.  Hence,  when  we  speak  of 
Christianity  as  the  most  divine  of  all  religions,  we 
must  not  forget  that  it  is,  at  the  same  time,  the  most 
human  and  the  most  natural,  just  because  it  is  the 
most  divine — that  is,  it  corresponds  most  fully  witli 
man's  true  (original)  nature  and  design.*  This 

•-'  It  is  '03'  no  means  claimed  that  man  in  his  unrcgenerate  stato 
need  but  develop  his  powers  ii\  order  to  become  spiritual.  By 


122  CHRISTIAN   SOCIOLOGY. 

nature  sin  has  polluted,  so  that  man  in  sin  is  no  longer 
truly  man.  In  order  that  his  true  manhood  may  be 
restored,  sin  must  be  destroyed.  When  fallen  man 
returns  to  God,  he  returns  to  true  manhood  and  comes 
to  himself.  While  he  is  in  sin  the  man  is  lost  ; 
purged  of  sin  lie  finds  himself  again  ;  in  sin  he  is 
dead  ;  purged  of  sin  he  is  resurrected.  Christianity, 
therefore,  in  redeeming  him  from  sin,  naturalizes  and 
humanizes  man. 

When  a  man  comes  to  himself — that  is,  when  he  is 
Christianized — he  becomes  a  member  of  the  spiritual 
organism.  By  means  of  this  process,  all  that  is  for- 

suuh  a  development  he  could  only  reproduce  what  is  already  iu 
him,  namely,  sin  ;  but  by  no  evolution  of  man  as  he  now  is  can 
there  be  a  production  of  the  spiritual.  That  is  the  result  of  a 
creation,  not  of  evolution.  If  man  had  not  sinned,  then  all 
human  development  would  have  been  holy.  But  sin  (a  foreign 
master,  Luke  15  :  15)  reigns  over  him,  and  its  dominion  must  be 
destroyed  before  he  can  be  himself  again.  (Luke  15  :  17.)  The 
above,  therefore,  does  not  conflict  with  the  doctrine  of  man's 
utter  helplessness,  and  dependence  on  divine  grace  for  salvation. 

The  word  "  natural  "  is  used  above  in  its  philosophical,  not  in 
its  theological  sense.  It  refers  to  man's  original  and  true  nature 
before  the  fall,  which  introduced  a  false  element  iuto  man.  In 
1  Cor.  2  : 14,  "  the  natural  man"  is  the  umegenerate — and  this 
is  the  usual  theological  sense.  In  such  passages  natural  is  op- 
posed to  spiritual  ;  whereas  above,  natural  is  opposed  to  man's 
fallen  (sinful)  state,  and  designates  that  nature  which  God  origi- 
nally gave  man. 

It  is  strange  that  "  natural  "  should  be  used  in  senses  that  are 
diametrically  opposed  to  each  other,  but  this  is  nevertheless  the 
case.  Thus  it  is  used  to  designate  that  which  is  in  harmony  with 
man's  true,  original  nature,  that  nature  which  God  gave  him  ; 
and  it  is  also  used  to  designate  man  as  sinful,  that  is,  as  the  veiy 
opposite  of  that  which  God  made  him.  The  natural  (sinful)  man 
is  thus  also  the  most  unnatural  man.  The  opposite  senses  of  the 
term  natural  are  calculated  to  lead  to  great  confusion  of  thought. 


CONVERSION.  123 

eign  to  his  true  nature  and  design  is  removed,  and  his 
true  manhood  is  restored  and  developed.  This  is  not 
done  at  once,  but  is  the  result  of  the  process  when  it 
has  done  its  perfect  work.  The  redemption  of  man 
is  accomplished  by  Christ.  Sin  has  made  it  impossi- 
ble for  man  to  make  himself  acceptable  unto  God. 
lie  is  bound  by  fetters  which  he  cannot  break,  and 
he  owes  a  debt  which  he  cannot  pay.  When  the  sin- 
ner realizes  most  fully  his  condition  he  feels  that  he 
needs  a  Redeemer.  But  besides  the  mere  act  of  puri- 
fication from  sin,  he  also  needs  help  to  a  better  life. 
He  must  be  born  of  water,  that  he  may  be  clean,  but 
also  of  the  Spirit,that  he  may  have  a  new  living  prin- 
ciple in  himself.  He  needs  pardon,  but  that  is  merely 
negative  ;  he  needs  also  the  creation  of  a  new  life  in 
himself  ;  he  needs  grace,  in  order  that  he  may  grow 
in  grace.  Now,  all  that  man  needs  to  restore  his  true 
manhood  and  his  perfect  likeness  to  God  is  offered  in 
Christ.  He  prepares  the  way  for  man's  redemption, 
and  he  actually  redeems  man.  The  act  which  restores 
man  to  himself  is  called  conversion.  By  this  act  the 
antagonism  between  God  and  man  is  changed  into 
harmony.  Sin  is  overcome,  so  that  it  no  longer  reigns, 
but  grace  reigns.  The  disposition  is  changed,  so  that 
the  affections  and  seekings  of  a  man  are  different  from 
what  they  were  before.  By  conversion  the  natural  is 
also  made  a  spiritual  child  of  God. 

Conversion  designates  a  single  act,  the  great  change 
which  makes  a  man  a  member  of  the  spiritual  organ- 
ism. There  are,  however,  many  things  which  charac- 
terize those  who  are  thus  changed  and  constitute 
Christian  society.  They  follow  Christ,  commune  with 
the  Father  through  him,  love  the  brethren,  and  work 


12i  CU1USTIAX   .SOCIOLOGY. 

for  Christ's  cause.  In  summing  up  all  these  charac- 
teristics into  one,  we  say  that  a  new  life  is  originated 
in  conversion,  a  life  from  God,  with  God,  and  unto 
God.  For  all  that  Christ  communicates  is  living  and 
tends  to  form  life.  Like  all  life,  this  truly  free  and 
spiritual  life  cannot  bo  compressed  into  the  formulas 
of  mathematical  definitions.  It  will  be  enough  if  here 
we  seize  its  central  idea,  the  germinating  principle 
whence  it  springs,  which  determines  its  character  and 
form  as  truly  as  the  seed  determines  the  plant  that 
springs  from  it.  The  seed  whence  the  spiritual  life 
springs  is  faith.  The  Christian  life  is  a  life  of  faith, 
and  the  distinguishing  characteristic  of  the  members 
of  the  spiritual  brotherhood  is  that  they  are  believers. 
But,  in  order  that  this  distinguishing  peculiarity  of 
Christians  may  be  understood,  we  must  define  faith 
as  here  used. 

The  word  faith  is  used  in  a  variety  of  senses  in  the 
Is'ew  Testament.  In  all  cases,  however,  faith  is  more 
than  mere  perception  ;  it  is  always  "  the  assent  of  the 
mind  to  the  truth  of  a  proposition."  In  whatever 
sense  the  word  is  used,  there  are  always  two  elements 
in  faith — namely,  the  assent  of  the  mind  and  an  ob- 
ject to  which  it  assents  (the  subjective  and  the  objec- 
tive). When  it  is  said  that  a  man  has  faith,  we  may 
ask,  what  does  he  believe  ?  and  how  does  he  believe 
it  ?  We  thus  distinguish  between  the  object  of  faith 
and  the  psychological  element  in  faith. 

The  objects  of  faith  are  infinite  in  variety.  But 
here  we  are  dealing  only  with  those  that  are  men- 
tioned in  the  New  Testament.  In  Matt.  9  :  28, 
Christ's  power  to  work  miracles  is  presented  as  the 
object  of  faith,  when  he  asks  the  blind  men,  "  Believe 


THE  OBJECT  OF  FAITH.  125 

ye  that  I  am  able  to  do  this  ?"  Frequently  Christ's 
doctrine  is  the  object  of  faith,  as  when  he  says,  in 
John  5  :  47,  "  II ow  shall  ye  believe  my  words  ?" 
The  Father  and  Christ  are  also  frequently  presented 
as  the  objects  of  faith,  as  in  John  14  :  1  :  "  Ye  be- 
lieve in  God,  believe  also  in  me."  Special  doctrines 
are  also  represented  as  the  objects  of  faith  in  the  Gos- 
pels and  Epistles. 

The  object  of  perfect  Christian  faith  includes  all 
that  is  taught  in  the  New  Testament.  This  is  the 
goal  of  the  Christian's  aspirations.  But  here  the 
question  is  not,  what  must  the  object  of  Christian 
faith  be  when  perfect  ?  but,  what  must  the  object  of 
faith  be  in  order  that  that  faith  may  be  Christian  ? 
In  order  that  one  may  be  a  Christian,  he  must  believe 
in  Jesus  Christ.  This  is  the  simplest  and  yet  the  most 
comprehensive  statement  of  the  object  of  Christian 
faith.  Peter's  confession  must  be  that  of  every  Chris- 
tian :  "  Thou  art  the  Christ,  the  Son  of  the  living 
God."  (Matt.  10  :  16)  The  confession  of  the  Samari- 
tans (John  4  :  42)  is  similar  :  We  "  know  that  this  is 
indeed  the  Christ,  the  Saviour  of  the  world."  John 
the  Baptist  makes  essentially  the  same  confession 
(John  1  :  29)  :  "  Behold  the  Lamb  of  God,  which 
taketh  away  the  sin  of  the  world."  And  in  1  John 
4  :  2,  we  read  :  "  Every  spirit  that  confesseth  that 
Jesus  Christ  is  come  in  the  flesh  is  of  God."  See 
also  1  Cor.  12  :  3  ;  2  :  23  ;  5:1;  John  3:16;  1  :  12  ; 
Gal.  3  :  26  ;  Acts  4  :  12  ;  16  :  30.  From  these  pas- 
sages it  is  clear  that  the  New  Testament  makes  Christ 
himself  the  central  object  of  Christian  faith.  He  that 
has  true  faith  in  him  is  a  Christian  ;  he  that  rejects 
him,  whatever  else  he  may  accept,  is  not  a  Christian. 


12G  CHRISTIAN   SOCIOLOGY. 

There  can  be  no  question  that  this  object  of  faith  is 
presented  with  sufficient  clearness  in  Scripture  for  all 
practical  purposes.  The  development  of  the  fulness 
of  thought  in  this  central  object  of  faith  must  be  left 
to  dogmatics.  But  nothing  can  take  the  place  of  the 
simple  statements  of  Scripture  respecting  Christ.  And 
while  deeply  grateful  for  all  that  learning  has  done 
for  the  doctrine  respecting  Christ,  it  is  well  to  remem- 
ber that  human  inferences  from  scriptural  doctrines 
are  not  inspired,  and  that  the  traditions  of  the  elders 
sometimes  obscure  rather  than  explain  Scripture, 
and  that  they  are  not  a  blessing  when  they  crowd  out 
Scripture  and  take  its  place.  In  the  New  Testament 
itself,  Christ  is  the  embodiment  of  Christian  doctrine 
— is  more  than  mere  doctrine,  for  in  him  we  have  a 
person.  Whoever  accepts  Christ  as  the  Saviour  with 
a  living  faith  is  a  member  of  Christian  society. 

Just  as  the  New  Testament  represents  various  ob- 
jects of  faith,  BO  also  does  it  represent  psychological 
or  subjective  differences  in  faith.  Without  specifying 
these  differences,  we  shall  at  once  investigate  the 
psychological  character  of  saving  faith,  whose  object 
we  have  just  found  to  be  Christ. 

This  faith  has  its  seat  in  the  heart.  In  Romans 
10  :  9, 10,  we  are  told  what  the  word  of  faith  is  which 
the  apostles  preach  :  "  That  if  thou  shalt  confess  with 
thy  mouth  the  Lord  Jesus,  and  shalt  believe  in  thine 
heart  that  God  hath  raised  him  from  the  dead,  thou 
shalt  be  saved.  For  with  the  heart  man  belie veth  unto 
righteousness  ;  and  with  the  mouth  confession  is  made 
unto  salvation."  To  understand  this  passage  we  must 
examine  the  meaning  of  the  term  "  heart."  It  must 
not  bo  taken  in  the  sense  usual  now,  as  merely  the 


HOW  "HEART"  is  USED  IN  SCRIPTURE.       127 

seat  of  the  emotions,  but  in  that  deep  and  compre- 
hensive sense  in  which  it  is  frequently  used  in  Scrip- 
ture, as  the  centre  of  man.  In  this  sense  it  is  the  seat 
of  thought  and  volition,  as  well  as  of  the  emotions. 
Thus,  instead  of  representing  only  one  of  the  func- 
tions of  the  soul,  it  is  rather  the  union  of  all  those 
functions.  The  term  heart,  in  this  deep  scriptural 
sense,  represents  that  part  of  our  being  in  which  all 
our  faculties  inhere,  and  whence  all  our  mental  and 
spiritual  operations  proceed.  It  is  the  union  of  all 
now  commonly  called  intellect,  susceptibility,  and 
will,  and  consequently  includes  them  all.  Sometimes 
we  use  the  term  soul,  or  spirit,  or  inner  man,  in  a 
similar  sense,  as  including  all  our  inner  operations. 
Thus,  as  the  heart  is  the  centre  of  man's  physical  sys- 
tem, and  as  all  life  depends  on  it,  so,  in  this  figurative 
sense,  the  heart  is  the  centre  of  the  inner  life  and  the 
source  of  all  its  operations.* 

With  this  explanation  of  the  term  heart  as  the  seat 
of  faith,  we  can  easily  answer  the  question,  whether 
faith  is  an  act  of  the  intellect,  the  susceptibility,  or 
of  the  will  ?  It  is  not  the  act  of  either  of  these  sepa- 
rately, but  of  all  conjointly.  There  is  in  faith  intel- 
lect, susceptibility,  and  will.  It  is,  in  fact,  an  act  of 

*  In  the  comprehensive  sense  indicated  above,  the  word  heart 
is  used,  Rom.  10  :  9,  10  ;  1  Pet.  3  : 4  ;  2  Pet.  1:19;  Heb.  13  :  9  ; 
Luke,  21  :  34,  and  in  other  passages.  It  is  also  used  as  the  seat 
of  the  sepaiate  inner  operations.  As  the  seat  of  the  understand- 
ing, Mall.  13  :  15  ;  John  12  :  40.  As  the  seat  of  the  emotions, 
Acts  2  :  26  ;  John  16  :  G.  As  the  source  of  Ihe  acts  of  a  man, 
Matt.  12  :  34,  35  ;  Acts  5  :  3. 

The  use  of  the  lerm  heart  in  Scripture  is  explained  by  Delitzsch 
in  his  system  of  Biblical  Psychology,  and  by  Beck  in  his  Stelen- 
lehre. 


128  CHRISTIAN    SOCIOLOGY". 

the  whole  man,  the  assent  of  his  entire  being.  It  is 
true  that  sometimes  the  stress  is  laid  in  Scripture  on 
one  of  these  elements,  sometimes  on  another  ;  but  in 
order  to  get  a  full  view  of  faith,  all  the  passages  refer- 
ring to  the  different  elements  in  faith  must  be  taken 
together.  Different  theological  systems  have  laid  the 
stress  on  the  one  or  the  other  element,  to  the  neglect 
or  exclusion  of  the  rest,  the  result  of  which  was,  of 
course,  a  defective  view  of  faith.  Dead  orthodoxy 
lays  the  stress  on  the  intellectual  apprehension,  while 
the  emotional  and  volitional  elements  are  neglected. 
Many  ministers  prove  by  their  preaching  that  they 
give  the  emotional  element  undue  prominence  ;  their 
aim  is  to  produce  excitement  and  to  make  emotional 
Christians.  The  Romanist  lays  special  stress  on  the 
volitional  element,  and  his  religion  makes  the  mere 
outward  act  meritorious,  and  thus  introduces  phari- 
saic  legalism  into  Christianity.  Indeed,  systems,  as 
well  as  individuals,  are  apt  to  be  one-sided  in  this  re- 
spect. But  only  when  faith  has  an  intellectual  and  an 
emotional  and  a  volitional  element,  is  it  complete  ; 
only  when  it  enlists  the  whole  man  is  it  saving  faith. 
Christian  faith  sees  Christ,  loves  Christ,  and  lives  ac- 
cording to  Christ's  example  and  command.  And  sav- 
ing faith  may  be  defined  as  the  receiving  of  Christ 
unto  self  and  the  yielding  of  self  unto  Christ.  This 
receiving  Christ  enlists  the  whole  man,  and  the  whole 
man  is  yielded  to  him. 

This  explanation  enables  us  to  understand  why 
faith  is  made  the  condition  of  acceptance  with  God, 
and  why  the  Scriptures  ascribe  such  great  power  to 
it.  Without  this  faith  the  Gospel  remains  external 
and  foreign  to  man  ;  with  it  the  Gospel  becomes  an 


THE    POWER    OF   FAITH.  12'.) 

inner  living  possession  and  a  controlling  power.  Be- 
cause it  is  so  deep  and  enlists  all  the  faculties,  there- 
fore it  changes  the  whole  man  and  affects  all  his  oper- 
ations. He  who  has  this  faith  does  not  merely  receive 
the  object  of  faith  and  make  it  his,  but  he  also  bends 
himself  toward  that  object,  adapting  himself  to  it.  In 
genuine  faith  there  is  always  an  assimilation  of  the 
subject  of  faith  to  the  object  of  faith  ;  that  is,  there 
is  a  constant  tendency  to  make  the  believer  like  the 
object  in  which  he  believes.  Thus,  he  that  heartily 
believes  in  Christ  is  thereby  made  like  Christ  ;  and 
he  who  believes  in  God  is  made  godlike.  Faith  is 
thus  a  transforming  power.  It  works  like  leaven.  As 
the  leaven  leavens  the  whole  lump  into  which  it  is 
put,  making  it  all  leaven,  so  faith  changes  the  \vholo 
man  into  the  likeness  of  the  object  of  faith.  It  is  this 
potency  of  faith  that  gives  it  such  prominence  in  the 
Gospel,  and  that  makes  it  the  seed  of  the  Christian 
life  and  the  distinguishing  mark  of  spiritual  society. 

Among  the  apostles,  Paul  brings  out  this  view  of 
faith  most  clearly,  and  it  may  be  called  the  Pauline 
doctrine  of  faith.  There  arc,  it  is  true,  passages  in 
his  writings  in  which  the  word  faith  is  used  in  a  differ- 
ent sense,  as  in  1  Cor.  13  :  2.  And  the  other  apos- 
tles, especially  James,  also  use  the  word  in  a  different 
sense.  But  whenever  it  is  used  in  its  peculiarly 
Christian  sense,  as  the  condition  of  salvation,  it  is 
taken  in  this  deeper  and  more  comprehensive  signifi- 
cation. This  is  the  faith  that  saves,  and  this  is  the 
faith  that  Paul  preaches  in  opposition  to  pharisaic 
legalism  and  all  dependence  on  human  merit. 

Faith,  in  this  sense,  is  the  sole  condition  of  salvation. 
It,  in  fact,  includes  everything  that  is  Christian.  On 


130  CHRISTIAN   SOCIOLOGY. 

the  one  hand,  when  psychologically  perfect,  it  enlists 
the  whole  man  ;  and,  on  the  other,  when  Christ,  the 
object  of  faith,  is  fully  apprehended,  it  includes  all 
the  objects  of  Christian  faith.  Tt  includes  all  the 
Christian  graces.  It  is  a  faith  that  works  by  love, 
and  includes  good  works,  just  as  the  acorn  does  the 
oak  that  springs  from  it.  Good  works  are  the  natu- 
ral product  of  Christian  faith.  In  accepting  and  ap- 
propriating Christ,  faith  accepts  and  appropriates  all 
the  fulness  that  is  in  him,  and  bears  as  fruit  all  that  is 
wrought  by  him. 

This  view  of  faith  is  the  same  as  that  held  by  the 
reformers  of  the  sixteenth  century,  especially  by  Lu- 
ther. Since  the  days  of  the  apostle  Paul,  no  one  had 
a  deeper  and  more  evangelical  view  of  faith  than  the 
grand  hero  of  the  Reformation.  To  understand  that 
reformation  we  must  understand  its  view  of  faith  and 
its  central  dogma  of  justification  by  faith.  When  the 
Roman  Catholics  wanted  the  reformers  to  acknowl- 
edge that  it  is  not  faith  alone  (sola  fides)  that  saves, 
but  that  love  is  also  necessary,  the  reformers  refused 
to  yield  the  point.  The  two  parties  evidently  used 
the  word  faith  in  different  senses — the  reformers  in- 
cluding in  it  all  that  constitutes  a  Christian  (the  Pau- 
line sense),  the  Catholics,  however,  regarding  it  as 
only  one  of  the  elements  of  religion,  as  something 
that  might  exist  without  love  and  good  works  (the 
sense  in  which  James  uses  the  word ).  Luther  says  : 
"  Believers  are  a  new  creature  ,a  new  tree  ;  therefore 
all  such  language  as  is  used  in  the  law  is  not  applica- 
ble to  them,  as  the  following  :  a  believer  ought  to  do 
good  works.  Just  as  it  is  not  proper  to  say  that  the 
sun  ought  to  shine,  that  a  good  tree  ought  to  bear 


I'AITII   AND    WORKS.  131 

good  fruit,  that  three  and  seven  ought  to  be  ten. 
The  sun  need  not  be  commanded  to  shine,  but  does 
so  unbidden,  according  to  its  very  nature,  since  it 
was  created  for  that  very  thing.  So  a  good  tree 
brings  forth  good  fruit  of  its  own  accord.  Seven  and 
three  are  ten,  and  cannot  be  anything  else.  There- 
fore, in  these  cases,  we  ought  not  to  speak  of  what 
ought  to  happen  or  be,  but  of  that  which  really  does 
happen  and  is."  Thus  Luther  regards  good  works 
as  the  natural  product  of  faith,  just  as  light  is  the 
product  of  the  sun,  and  as  good  fruit  is  the  product 
of  the  good  tree.  Indeed,  living  faith  cannot  help 
itself  :  it  must  do  good,  since  that  is  its  very  nature. 
It  simply  acts  according  to  the  law  that  like  produces 
like. 

Owing  to  this  deep  significance  of  faith,  it  is  very 
properly  regarded  as  the  chief  characteristic  of  Chris- 
tians, as  that  which  distinguishes  them  from  the 
world,  and  by  which  they  are  to  be  known.  They 
are,  therefore,  called  believers.  Acts  5  : 14  :  "  And 
believers  were  the  more  added  to  the  Lord,  multi- 
tudes both  of  men  and  women."  In  1  Tim.  4  :  12, 
Timothy  is  exhorted  to  be  an  "  example  of  the  be- 
lievers." According  to  John  1  :  12,  those  have  re- 
ceived power  to  become  the  sons  of  God  who  have 
believed  on  the  name  of  Christ.  There  are  many 
passages  teaching  the  same  truth.  And  we  learn 
from  Scripture,  that  Christian  society  is  composed  of 
those  who  believe  in  Jesus  Christ.  This  faith  is  not 
only  the  bond  of  union  between  the  believer  and 
Christ,  but  also  between  believers  themselves.  The 
process  of  making  men  members  of  this  society  con- 
sists in  making  believers  of  non-believers.  And  the 


11-32  CHRISTIAN   SOCIOLOGY. 

spiritual  brotherhood  may  now  l>e  defined  as  an  or^an* 
ism  of  believers  in  the  Lord  Jesus  Christ. 

The  nature  of  this  faith  will  enable  us  to  under- 
stand the  conditions  for  its  formation.  "Were  faith 
merely  a  matter  of  intellectual  conviction,  then  a  dem- 
onstration of  the  truth  to  be  believed  would  be  suffi- 
cient. But  it  is  a  matter  of  heart-conviction  ;  hence 
it  is  necessary  to  do  more  than  convince  the  intellect. 
For  understanding  the  formation  of  Christian  faith, 
the  psychology  lying  at  the  basis  of  Christ's  discourses 
in  John's  Gospel  is  of  great  importance.  From  this 
it  is  evident  that  the  state  of  a  man's  heart  has  much 
to  do  with  his  faith.  The  Pharisees  could  not  deny 
the  miracles  of  Christ,  especially  the  giving  of  sight 
to  the  man  born  blind,  and  the  raising  of  Lazarus. 
And  yet  these  miracles  did  not  make  them  Christ's 
disciples.  There  was  no  lack  of  evidence  in  Christ's 
favor,  but  there  was  a  lack  of  appreciation.  Their 
hearts  were  not  in  a  proper  state  ;  hence  the  condi- 
tions for  faith  were  not  in  them.  They  would  not 
believe  even  if  one  arose  from  the  dead.  However 
much  their  intellect  might  be  convinced,  as  long  as 
they  did  not  give  their  affections  and  yield  their 
wills,  they  could  not  believe.  But  those  who  did 
God's  will  recognized  in  Christ's  word  the  truth  of 
God.  (John  7  :  IT.)  They  were  in  sympathy  with 
God,  and  recognized  that  which  came  from  him  ; 
they  were  in  harmony  with  spiritual  truth,  and  recog- 
nized it  as  by  intuition.  "  He  that  is  of  God  heareth 
God's  words  :  ye  therefore  hear  them  not,  because  ye 
are  not  of  God."  (John  8  :  47.)  Being  opposed  to 
the  truth,  the  Pharisees  rejected  Christ  because  he 
spoke  that  truth.  ' '  And  because  I  tell  you  the  truth, 


FAITH   A   MORAL   ACT.  133 

ye  believe  me  not."  (John  8  :  45.)  There  is,  then,  a 
state  of  heart  that  is  in  sympathy  with  spiritual  truth, 
has  a  real  affinity  for  it,  and  readily  recognizes  and 
eagerly  seizes  that  truth.  And  there  is,  also,  a.  state  of 
heart  that  is  hostile  to  this  truth  ;  and  so  long  as  the 
heart  remains  in  that  state,  no  amount  of  argument 
or  persuasion,  no  miracles,  no  angels  from  heaven  can 
produce  faith  in  it.  Faith  is  a  moral  act,  and  the 
will  has  much  to  do  with  it.  Some  men  will  not  be- 
lieve. They  may  claim  that  they  cannot  believe,  and 
that  is  true  so  long  as  their  affections  and  wills  are 
perverted.  But  sin  has  brought  them  into  that  state  ; 
hence  they  are  responsible  for  it.  Men  are  responsi- 
ble for  their  faith  so  far  as  it  is  a  purely  moral  act. 
If  they  are  unwilling  to  be  brought  into  such  a  rela- 
tion to  truth  and  to  God  that  they  can  believe,  then 
they  alone  are  to  blame  for  their  unbelief.  But  every 
one  who  loves  the  truth  and  ardently  seeks  it,  has  in 
Christ's  teachings  the  guarantee  that  he  shall  be 
brought  to  a  knowledge  of  the  truth.  Those  who 
claim  that  they  are  not  responsible  for  their  religious 
faith,  make  the  mistake  of  regarding  that  faith  as  a 
matter  of  mathematical  demonstration,  not  as  a  mat- 
ter dependent  on  the  inclinations  and  will,  which  is 
really  the  case. 


CHAPTER  VI. 

THE     RECOGNITION      OF     MEMBERSHIP      IN     THE     VISIBLE 
CHURCH    AND   IN    CHRISTIAN    SOCIETY. 

No  evangelical  Christian  will  question  the  statement, 
that  all  true  believers,  and  believers  only,  constitute 
the  spiritual  brotherhood.  But  faith  is  an  internal 
act ;  and  though  its  nature  is  such  that  it  must 
manifest  itself  in  works,  yet  its  manifestation  may  be 
so  imperfect  that  it  is  not  distinctly  recognized,  or 
that  may  be  taken  for  a  manifestation  of  faith  which, 
in  reality,  is  not.  How  then  shall  we  know  believ- 
ers ?  What  are  the  marks  of  Christian  recognition  ? 
And  on  what  conditions  shall  men  be  recognized  as 
members  of  this  brotherhood?  "We  might  give  the 
conditions  required  by  the  different  denominations  of 
those  who  want  to  join  them.  But  this  would  not 
help  us,  since  the  question  is  not,  what  are  the  condi- 
tions of  recognition  by  the  denominations  ?  but,  what 
are  the  conditions  for  recognition  in  the  spiritual 
brotherhood  ?  The  existence  of  so  many  different 
denominations,  some  of  which  claim  that  they  only 
are  truly  Christian,  serves  only  to  increase  the  diffi- 
culty. The  problem  could  easily  be  solved  if  we  could 
take  a  denomination  as  the  Christian  society.  But 
this  cannot  be  done.  If  what  we  call  the  Church  em- 
braced only  Christians  and  all  of  them,  then  it  would 


THE  SPIRITUAL  FAMILY  AND  THE  VISIBLE  CHURCH.  135 

be  synonymous  with  Christian  society.  But  there  are 
in  the  visible  Church,  whether  the  term  be  limited  to 
a  single  denomination  or  includes  all  denominations, 

O  J 

many  who  are  not  members  of  the  spiritual  organism. 
Even  arnoiiff  the  twelve  there  was  a  Judas.  No 

O 

church,  however  strict  and  severe  its  discipline,  is 
free  from  tares.  Even  the  Donatists  and  Moravians 
are  no  more  an  exception  to  this  rule  than  was  the 
Apostolic  Church.  And  may  there  not  be  some  that 
belong  to  the  spiritual  brotherhood,  who  are  not  in 
the  visible  Church  ?  As  a  rule,  wherever  it  is  possi- 
ble, believers  will  unite  with  Christ's  visible  Church. 
But  there  may  be  circumstances  which  make  such  a 
union  impossible.  We  can  well  imagine  cases  in 
which  genuine  believers  would  be  deprived  of  union 
with  other  believers  in  a  visible  church.  Suppose 
that  an  unconverted  man,  who  had  been  taught  the 
Gospel  in  his  childhood,  were  cast  on  an  uninhabited 
island  or  among  the  heathen,  and  were  then  con- 
verted ;  though  there  would  be  no  visible  church 
with  which  to  unite,  he  would  nevertheless  belong  to 
the  spiritual  brotherhood.  And  w7e  can  well  see,  too, 
how  with  the  errors  of  individuals  and  the  mistakes 
of  churches,  some  who  are  truly  members  of  the 
spiritual  organism  may  be  prevented  from  uniting 
with  any  denomination.  A  church  in  a  place  may  be 
so  exclusive  or  corrupt  as  to  exclude  many  who  are 
truly  spiritual.  IIuss  and  others  were  excommuni- 
cated from  the  visible  Church,  but  that  did  not  sever 
them  from  Christ.  And  no  human  power  can  exclude 
from  the  spiritual  family  those  who  belong  to  it. 

The  spiritual  family  is  thus  smaller  than  the  visible 
Church,  since  it  does  not  include  all  who  belong  to 


130  CHRISTIAN    SOCIOLOGY. 

that  Church.  And  it  is  very  probable  that  Christian- 
ity is  not  confined  to  the  churches,  but  that  there  are 
members  of  this  family  who  are  not  in  the  visible 
Church. 

We  might  be  aided  materially  in  the  recognition  of 
the  members  of  this  society,  if  the  expression,  "  the 
invisible  Church,"  presented  a  tangible  object.  It 
embraces  all  Christians,  and  them  only.  Julius  Miiller 
says  :  "  The  invisible  Church  is  the  union  of  all  who 
arc  united  to  Christ  by  a  living  faith."  It  is,  there- 
fore, synonymous  with  Christian  society.  But,  un- 
fortunately, we  have  no  better  criteria  for  determin- 
ing who  the  members  of  the  invisible  Church  are, 
than  we  have  for  determining  who  the  members  of 
Christian  society  are.  Therefore,  the  idea  of  the  in- 
visible Church  does  not  help  us. 

We  are  obliged  to  acknowledge  that  it  cannot  in 
every  case  be  determined  with  certainty  who  belongs 
to  the  spiritual  brotherhood.  A  man  may  know  for 
himself  whether  he  belongs  to  it  ;  but  he  has  no  out- 
ward criteria  which  make  his  judgment  respecting 
others  infallible.  While  the  conditions  of  member- 
ship are  clearly  stated  in  Scripture,  we  cannot  always 
tell  whether  these  conditions  are  complied  with,  be- 
cause we  cannot  see  the  hearts  of  men.  In  the  vast 
majority  of  cases  there  is  no  doubt  as  to  the  relation 
men  sustain  to  the  society.  Their  lives  settle  the 
question.  But  in  other  cases  the  question  is  in  serious 
doubt. 

The  relation  of  Christian  society  to  the  visible 
Church,  which  has  already  been  referred  to,  is  an  im- 
portant but  also  an  exceedingly  difficult  subject.  It 
ought,  of  course,  to  be  the  aim  of  the  Church  to  em- 


CREEDS   AS   TESTS   OF   MEMBERSHIP.  137 

brace  within  its  fold  all  the  members  of  Christian 
society,  and  these  only.  But  it  has  already  been 
shown  that  this  is  not  the  case.  It  is,  therefore, 
evident  that  membership  in  the  Church  does  not  con- 
stitute membership  in  Christian  society,  and  vice 
versa.  The  test  of  membership  is  not  the  same, 
therefore,  in  the  visible  Church  as  it  is  in  Christian 
society.  We  want  to  examine  the  condition  of 
membership  in  the  Church,  and  also  in  Christian 
society. 

That  the  creeds  of  the  different  denominations  are, 
as  a  rule,  not  fit  tests  of  membership  in  those  denom- 
inations, is  already  quite  generally  recognized.  And 
this  conviction  is  growing.  As  a  general  thing,  these 
creeds  are  too  long  and  embrace  too  much.  Some  of 
them  are  also  antiquated  in  their  expressions,  so  that 
in  some  cases  the  exact  meaning  is  exceedingly  diffi- 
cult. In  some  of  the  creeds  there  are  points  so  ob- 
scure that  the  most  candid  and  most  scholarly  minds 
differ  honestly  as  to  their  meaning.  NOAV,  it  is  evi- 
dent that  the  condition  of  membership  in  the  Christian 
Church  should  be  such  that  all  Christians  can  com- 
prehend it,  the  illiterate  as  well  as  the  learned.  The 
creeds,  too,  as  a  rule,  were  prepared  for  special  occa- 
sions, and  were  adapted  to  the  circumstances  that 
called  them  forth  ;  but  they  are  not  so  well  adapted 
to  all  other  times  and  circumstances.  This  is  espe- 
cially applicable  to  the  creeds  produced  during  and 
since  the  Reformation. 

The  churches  themselves,  as  a  general  rule,  recog- 
nize the  fact  that  their  creeds  are  not  fit  to  be  the 
absolute  condition  of  membership  ;  and  whatever 
their  theory  may  be,  they  do  not  practically  make 


138  CHRISTIAN   SOCIOLOGY. 

them  the  condition.  If  thy  creed  were  made  such  a 
condition,  then  only  those  could  be  members  of  the 
Church  who  thoroughly  understand  and  adopt  the 
creed  according  to  its  original  import.  Then  all 
would  have  to  understand  the  creed  exactly  alike, 
and  believe  alike  on  all  its  articles.  This  would  make 
the  faith  of  a  church  extremely  mechanical.  But 
we  know  that  into  evangelical  churches  many  persons 
are  received  as  members  who  have  not  so  much  as 
read  the  creed  of  the  Church,  and  therefore  cannot 
know  its  contents.  In  practice,  therefore,  the  accept- 
ance of  the  creed  is  not  the  condition  of  member- 
ship. But  it  is  also  evident  that  in  the  same  denomi- 
nation there  is  often  great  difference  of  opinion  re- 
specting the  doctrines  taught  in  different  articles  of 
the  creed.  In  the  Lutheran  Church,  the  different 
parties  which  adopt  unconditionally  the  same  creed 
differ  widely  on  some  of  the  articles  of  that  creed,  and 
fierce  disputes  prevail  among  them  on  those  articles. 
The  Episcopal  Church  embraces  in  its  fold  members 
who  differ  doctrinally  far  more  than  many  members 
of  entirely  different  denominations  differ  from  one 
another.  Its  High  and  Low  churchmen  are  a  strik- 
ing illustration  of  the  great  differences  that  may  exist 
among  men  who  profess  to  adopt  the  same  creed. 
The  same  may  be  said  of  Presbyterian,  Congrega- 
tional, Methodist,  and  other  churches.  In  all  there 
are  multitudes  who  do  not  know  what  the  confession 
teaches  on  some  points,  and  therefore  they  cannot  be 
said  really  to  adopt  that  confession.  This  is  another 
conclusive  proof  that,  practically,  the  acceptance  of 
the  confession  of  a  church  is  not  the  condition  of 
membership.  In  other  M'ords,  the  theoretical  creed 


THE  THEORETICAL  AND  THE  PRACTICAL  CREED.    T10 

of  a  church  is  not  its  creed  practically,  which  is  the 
same  as  saying  that  it  is  not  its  creed  at  all. 

This  difference  between  the  theoretical  and  the 
practical  creed  produces  a  confused  state  of  affairs, 
and  puts  the  Church  in  an  unfavorable  light  before 
the  world,  so  that  it  is  liable  to  the  charge  of  hypoc- 
risy. All  this  is  glaring  and  sad  enough  ;  but  where 
is  the  remedy  ? 

A  Christian  church  has  no  right  to  fix  arbitrarily 
its  conditions  of  membership.  Those  conditions  must 
be  in  harmony  with  the  Gospel,  otherwise  the  church 
that  makes  them  cannot  rightly  claim  to  be  Christian. 
This  all  will  admit.  But  to  say  that  the  conditions 
must  be  scriptural,  does  not  define  them  sufficiently. 
If  by  any  process  all  the  doctrines  of  Scripture  could 
be  embodied  in  a  creed,  we  should  then  have  the 
most  complete  creed  possible,  or  we  .should  have  a 
complete  system  of  Biblical  dogmatics  as  the  creed. 
Would  not  the  adoption  of  such  a  creed  be  the  most 
suitable  condition  of  church  membership  ?  If  this 
were  made  the  condition,  then  only  those  who  are 
the  farthest  advanced  doctrinally  could  be  received, 
and  they  only  when  they  have  mastered  the  whole  of 
Biblical  dogmatics  ;  but  those  who  are  just  beginning 
their  Christian  life,  and,  in  fact,  the  vast  majority  of 
Christians,  would  have  to  be  excluded.  The  question 
is,  whether  any  Christian  church  has  a  right  to  make 
such  conditions  of  membership  as  will  exclude  any 
one  from  its  fellowship  whom  Christ  recognizes  as  his 
disciple  ?  The  Church,  if  true  to  its  ideal,  must  not 
exclude  any  whom  Christ  does  not  exclude.  If  a 
church  does  reject  any  whom  Christ  accepts,  then  it, 
in  so  far,  does  not  carry  on  the  work  of  Christ,  but 


140  '    CHRISTIAN   SOCIOLOGY. 

actually  opposes  it.  So  far  as  it  rejects  one  of 
Christ's  followers  it  is  antichrist.  The  Church, 
however,  is  to  be  like  Christ  ;  it  is  to  be  the  repre- 
sentative and  executor  of  his  will  on  earth  ;  its  acts, 
therefore,  should,  as  far  as  possible,  be  those  of 
Christ  himself.  This  is  the  ideal  ;  but  it  is  evident 
that  thus  far  the  reality  has  not  corresponded  with 
this  ideal.  Church  order  and  organization  must  be 
maintained  ;  but  with  the  present  conflicting  views 
of  Christians,  it  is  difficult  to  do  this  if  all  Christ's  fol- 
lowers are  admitted  to  church-fellowship.  The  exist- 
ing differences  in  faith  and  ceremony  and  practice 
seem  to  make  it  impossible  at  once  to  realize  this 
ideal.  Even  if  attempted,  the  result  would,  in  many 
cases,  be  chaos  instead  of  order,  and  interminable 
disputes  instead  of  harmony.  But  this  ideal  is  ever 
to  be  kept  in  vjew  ;  and  the  aim  should  constantly  be 
to  make  room  in  the  Church  for  every  one  whom 
Christ  recognizes  as  a  follower.  Very  generally  the 
tendency  has  been  away  from  this  ideal.  For  greater 
effort  has  been  made  to  exclude  all  who  did  not  be- 
lieve just  as  the  particular  church  did,  than  to  in- 
clude all  believers.  Some  are  very  careful  to  exclude 
all  non-believers  ;  but  the  admission  of  all  believers 
to  church-fellowship  is  just  as  essential  as  the  exclu- 
sion of  non-believers.  Where  the  different  denomina- 
tions are  represented,  there  may  be  no  difficulty  for 
believers  in  finding  a  suitable  church  home.  But 
where  this  is  not  the  case,  true  Christians  may  be  de- 
prived of  the  blessings  of  church-fellowship. 

If  it  is  acknowledged  that  the  Church  ought  to  ex- 
clude none  whom  Christ  accepts,  then  this  very  prin- 
ciple determines  the  character  of  the  confession  which 


THE  TRUE  CONDITION  OF  CHURCH-MEMBERSHIP.    141 

should  be  made  the  condition  of  membership  in  the 
Church.  That  confession  must  not  contain  the  'max- 
imum of  Scripture  doctrines,  which  only  those  can 
receive  who  have  the  most  perfectly  developed  faith  ; 
but  it  must  contain  only  so  much  doctrine  as  tmist  be 
believed  by  every  one  in  order  to  be  a  Christian. 
This  minimum  is  the  reception  of  Christ  as  he  is  re- 
vealed in  the  Scriptures.  It  must  be  remembered 
that  the  Church  is  a  school  ;  that  its  members  are 
learners  ;  and  that  many  pupils  must  begin  with  the 
very  alphabet  of  religion.  The  willing  learners  Christ 
receives,  if  they  but  come  to  him,  however  ignorant 
and  immature  they  may  be.  And,  surely,  whatever 
is  sufficient  to  make  a  man  acceptable  to  Christ  ought 
also  to  be  sufficient  to  make  him  acceptable  to  the 
Church. 

If  it  is  objected  that  in  this  way  some  will  be  ad- 
mitted into  the  Church  who  are  unworthy,  we  need 
only  ask,  Avhether,  under  the  system  now  generally 
adopted,  many  are  not  admitted  who  are  unworthy  ? 
No  church  discipline  or  condition  of  membership  has 
ever  yet  prevented  the  growth  of  tares  among  the 
wheat,  and  none  ever  will.  We  are  not  responsible 
for  what  is  unavoidable,  but  we  are  responsible  for 
excluding  from  the  Church  true  followers  of  Christ 
by  adopting  such  conditions  of  membership  as  will 
necessarily  exclude  them.  What  right  has  any 
church  to  make  a  platform  for  its  members  to  stand 
on,  broader  than  that  made  by  Christ  ?  And  what 
right  has  the  Church  of  Christ  to  make  a  platform 
narrower  than  that  which  he  himself  has  made  ? 

If,  however,  this  principle  is  adopted,  will  it  not 
prevent  the  progress  of  the  Church  in  doctrine  ? 


142  CHRISTIAN    SOCIOLOGY. 

Will  not  the  tendency  be  to  make  the  members  satis- 
tied  with  the  attainment  of  this  minimum  of  doctrine  ? 
Xot  necessarily  any  more  than  this  is  the  case  now, 
and,  certainly,  not  at  all  if  they  are  truly  believers. 
The  tendency  of  the  present  method,  in  which  there 
is  a  glaring  conflict  between  the  theoretical  and  prac- 
tical condition  of  membership,  is  rather  calculated  to 
depreciate  doctrine.  The  condition  of  membership 
is,  by  no  means,  the  limit  of  doctrinal  attainment,  nor 
is  it  the  ultimate  aim.  It  is  only  the  point  on  which 
all  believers  must  agree,  and  from  which  all  must 
start,  not  the  goal  to  be  reached  at  the  end  of  the 
course.  This  minimum  is  the  seed,  which  is  to  be  de- 
veloped unto  perfection.  And  the  confession  that 
contains  all  the  doctrines  of  Scripture  in  their  purity, 
is  the  goal  to  be  aimed  at  in  the  doctrinal  develop- 
ment of  the  membership.  This,  after  all,  is  what  the 
creeds  of  the  churches  at  best  amount  to  now — they 
are  not  the  starting-point  but  the  goal — that  is,  they 
are  the  ideal,  not  the  real  creed.  The  acceptance  of 
the  whole  system  of  divinity  might  be  made  the  aim 
of  the  Church's  teachings. 

With  respect  to  creeds,  the  churches  are  evidently 
in  a  transition  state.  The  old  is  not  satisfactory  ;  but 
just  what  to  substitute  for  it  cannot  so  easily  be  de- 
cided. As  in  all  transition  periods,  there  are  two  ex- 
tremes now — those  who  oppose  all  change,  and  tena- 
ciously cling  to  the  old  because  it  is  old  ;  and  those 
who  thoughtlessly  reject  the  old  simply  because  it  is 
old.  True  progress  consists  in  the  conservation  of  the 
true,  however  old,  and  the  addition  thereto  of  newly- 
discovered  truth,  and  the  adaptation  of  both  the  old 
and  the  new  to  the  present  needs. 


RECOGNITION  IN  THE  CHRISTIAN  BROTHERHOOD.  143 

However  difficult  it  may  be,  in  this  transition 
period,  for  any  denomination  to  welcome  to  its  fold 
all  who  are  truly  Christians,  we  must  be  careful  not 
to  model  the  conditions  of  recognition  in  the  spiritual 
brotherhood  after  those  of  a  denomination.  As 
Christian  society  is  different  from  any  denomination, 
and  also  different  from  the  whole  visible  Church,  so 
must  the  conditions  of  recognition  be  different.  To 
whatever  church  the  Christian  belongs,  if  it  excludes 
from  fellowship  any  true  followers  of  Christ,  he  must 
imitate  Christ  and  recognize  as  brethren  those  whom 
Christ  recognizes.  Christian  fellowship  must  not, 
therefore,  be  limited  by  denominational  fellowship. 
But  the  failure  of  a  church  to  come  up  to  the  Gos- 
pel standard  in  its  conditions  of  membership  is  not 
to  lead  to  an  unconditional  rejection  of  that  church, 
but  rather  to  greater  effort  within  the  church  to 
bring  it,  in  this  respect,  to  a  full  imitation  of  its 
Lord.  Evidently,  the  most  perfect  church  is  that 
one  which  imitates  him  most  perfectly. 

While  the  Christian  is  to  recognize  every  follower 
of  Christ,  as  far  as  possible,  as  a  Christian  brother, 
he  should  be  careful  to  distinguish  between  true  -dis- 
cipleship  and  mere  profession.  The  evidence  that  one 
is  a  true  disciple,  is  twofold — that  of  profession,  and 
that  of  the  life.  But,  as  already  intimated,  however 
desirous  we  may  be  to  recognize  as  spiritual  brethren 
only  Christians  and  all  Christians,  we  must  not  forget 
that  we  are  liable  to  recognize  some  who  are  not  breth- 
ren in  Christ,  and  to  fail  to  recognize  others  \vho  are. 
God  only,  who  sees  the  heart,  can  decide,  in  every 
case,  with  absolute  certainty.  Membership  in  the 
Christian  society  does  not,  however,  depend  on  human 


144  CHRISTIAN  SOCIOLOGY. 

recognition,  but  on  the  recognition  of  Christ.  He 
knows  his  own,  and  they  know  him.  "  I  am  the 
good  shepherd,  and  know  my  sheep,  arid  am  known 
of  mine."  (John  10  :  14.)  "  Nevertheless,  the  founda- 
tion of  God  standeth  sure,  having  this  seal,  The  Lord 
knoweth  them  that  are  his."  (2  Tim.  2  :  19.)  If  we 
must  err,  then  it  is  better  to  recognize  some  as  breth- 
ren who  arc  not,  than  to  fail  to  recognize  any  that  are 
brethren. 

While  the  visible  Church  and  the  spiritual  organ- 
ism are  not  the  same,  and  while  the  conditions  of  rec- 
ognition are  different,  Christian  society  must  not  ig- 
nore or  slight  the  Church.  The  spiritual  brotherhood 
has  its  home  in  the  Church,  and  is  the  real  Church. 
If  it  denies  the  Church,  it  denies  itself  and  the  mother 
that  has  nurtured  and  still  supports  it.  The  zealous 
member  of  Christian  society  will  spare  no  pains  to 
promote  the  purity  and  efficiency  of  the  Church,  and 
he  will  find  this  the  true  and,  perhaps,  the  only  way  of 
promoting  the  welfare  of  Christian  society.  He  may 
oppose  the  spirit  of  sectarianism  ;  he  may  regret  the 
fact  of  clenominationalism  ;  but  he  cannot  be  an  enemy 
of  the  Church.  While  laboring  earnestly  to  make  the 
Church  and  Christian  society  one  and  the  same,  he  can 
give  creeds  their  proper  place  and  value  them  very 
highly.  And  with  the  existing  order  of  things,  he  can 
live  for  the  promotion  of  the  universal  Church  of 
Christ,  and  yet  belong  to  a  denomination,  prefer  it  to 
all  others,  and  in  and  through  that  very  denomination 
labor  most  efficiently  for  the  kingdom  of  God  at  large. 
So  a  man  may  prefer  his  own  family  to  any  other,  and 
yet  labor  faithfully  for  the  welfare  of  the  community 
at  large  ;  and  a  man  may  be  a  patriot  and  prefer  his 


VISIBLE  CHURCH  AND  SPIRITUAL  BROTHERHOOD.   145 

own  land  to  any  other,  and  yet  seek  the  interest  and 
welfare  of  the  whole  human  family.  God  gives  each 
one  a  sphere,  and  it  is  necessarily  limited  ;  in  and 
through  that  sphere,  and  not  otherwise,  can  he  work 
for  the  good  of  all.  A  man  may  be  denominational, 
without  being  bigoted  ;  he  may  be  churchly,  without 
being  sectarian.  But  if  he  is  an  intelligent  follower 
of  Christ,  he  will  place  the  Church  above  the  denom- 
ination, and  will  distinguish  between  the  visible 
Church  and  the  spiritual  brotherhood. 

The  member  of  the  spiritual  organism  thus  owes  it 
to  every  Church  of  Christ  to  recognize  it  as  such. 
But  he,  on  the  other  hand,  also  has  the  right  to  claim 
recognition  from  every  Christian  Church  as  a  disciple 
of  Christ.  In  a  certain  sense,  Christians  may  say  that 
they  are  of  Paul,  or  of  Apollos,  or  of  Cephas  ;  but 
they  must  still  more,  and  above  all,  be  of  Christ  ; 
and  if  they  are,  then  they  must  not  refuse  to  recog- 
nize one  another  as  of  Christ.  But  while  Christ's 
follower  has  a  right  to  claim  this  recognition,  he  has 
no  right  to  demand  that  in  matters  of  secondary  impor- 
tance, or  of  indifference  (adiaphora),  a  church  shall 
yield  to  his  wishes  or  opinion.  "Where  conscience  is 
not  involved,  he  may  have  to  yield  to  the  majority, 
as  in  questions  of  expediency,  of  Church  government, 
forms  of  worship,  and  the  like.  Self-will,  obstinacy, 
and  a  rebellious  spirit  are  unbecoming.  His  right  to 
recognition  does  not  imply  the  right  to  lord  it  over 
God's  heritage. 

NOTE. — Some  of  the  views  above  given  will,  of  course,  meet  with 
opposition.  It  will  be  objected  that  the  recognition  of  Christ  alone 
is  not  enough  for  the  organization  of  the  Church  and  its  protection 
against  dangerous  heresies.  The  doctrine  respecting  Christ  must, 


146  CJIHJSTIAX   SOCIOLOGY. 

indeed,  be  defined,  otherwise  it  would  be  too  loose  as  the  creed 
of  the  Church.  B'.Jt  it  cannot  be  successfully  disputed  that  the 
creed  of  the  Church  ought  to  be  confined  strictly  to  the  funda- 
mental doctrines.  All  these,  and  these  only,  should  constitute 
the  creed  of  a  church.  While  this  fact  is  re-cognized  by  many,  it 
is  not  yet,  as  a  rule,  made  the  law  in  the  various  denominations. 
There  seems  to  be  a  fear  that  the  adoption  of  such  a  principle  in 
thu  constitution  of  a  denomination  would  be  too  revolutionary 
in  its  character.  The  General  Synod  of  the  Lutheran  Church, 
however,  recognizes  the  fact  that  its  Confession  (the  Augsburg 
Confession)  contains  both  fundamental  and  non-fundamental  doc- 
trines, and  it  obligates  only  to  fundamentals,  thus  recognizing  in 
its  constitution  what  many  individuals  in  the  various  denomina- 
tions recognize. 

The  Gospel  makes  thu  relation  of  believers  to  Christ  chiefly 
personal  ;  the  churches,  in  theory  at  least,  make  this  relation 
chiefly  doctrinal.  Christ  welcomes  all  who  have  spiritual  hunger 
and  thirst.  The  first  disciples  he  calls  are  to  follow  him — that  is, 
they  are  to  be  hearers  of  his  word  and  witnesses  of  his  works  ;  in 
other  words,  they  are  to  be  learners.  All  who  were  willing  to 
follow  and  to  learn  were  made  the  recipients  of  his  blessings, 
even  if  they  did  not  fully  understand  him.  He  illustrated  in  his 
life  his  words  :  "  Him  that  cometh  to  me  I  will  in  nowise  cast 
out."  Many  whom  he  healed  and  otherwise  blessed  could  know 
but  little  of  his  person,  his  relations,  his  work,  and  his  future. 
His  chosen  disciples  were  often  very  obtuse  intellectually,  and 
much  that  he  had  to  say  to  them  they  could  not  understand.  It 
is,  indeed,  true  that  his  relation  to  his  disciples  till  the  day  of 
Pentecost  was  of  a  preparatory  character,  but  should  not  the  rela- 
tion to  Christ  which  is  of  a  preparatory  character  be  more  fully 
recognized  now  ?  But  after  the  day  of  Pentecost,  just  as  before, 
the  relation  of  the  believer  to  Christ  is  of  a  more  personal  char- 
acter than  is  now  generally  recognized.  From  the  whole  New 
Testament  it  is  evident  that  Christ  is  far  more  merciful  than 
many  who  bear  his  name. 

The  view  that  the  churches  ought  to  accept  all  whom  Christ 
accepts,  is  becoming  very  general.  It  is  held  by  some  even  who 
profess  to  be  strictly  Calvinistic  and  churchly,  and  who  cannot 
be  charged  with  latitudinarian  views.  Dr.  Hodge  said  at  the 
Evangelical  Alliance  at  New  York  :  "  No  man  should  be  ex- 
cluded from  the  Church  whom  Christ  would  not  exclude  from 


NOTE.  147 

heaven."  Dr.  Skinner  said  at  the  dedication  of  the  Second  Pres- 
byterian Church  in  Cincinnati :  "  As  to  the  conditions  of  church- 
membership  among  us  and  the  terms  of  communion,  we  strenu- 
ously hold  that  any  peison  who  can  be  admitted  into  heaven  cau 
have  a  place  in  our  Church.  We  put  no  barriers  before  the  door 
of  the  Church  which  we  do  not  find  before  the  gates  of  Paradise. 
Simple,  hearty  faith  in  the  Lord  Jesus  Christ  will  save  anybody, 
and  secure  an  inheritance  with  him  of  everlasting  glory  ;  so,  as 
we  cannot  search  the  heart,  u  credible,  a  sincere,  and  open  pro- 
fession of  such  faith  in  Christ  unites  a  person  to  our  Church,  and 
makes  him  a  partaker  in  all  the  rights,  privileges,  promises,  and 
blessings  of  the  Presbyterian  Church.  All  barriers  are  broken 
down  to  professing  believers,  and  the  Christian  Church  welcome 
is  extended  to  all  such.  We  impose  no  pledges  as  to  things  out- 
side the  Bible  ;  we  impose  no  creeds,  for  we  regard  all  new- 
comers as  beginners  in  religion,  '  babes  in  Christ,"  and  we  be- 
lieve that  the  Spirit  of  grace  wno  has  made  them  Christians  is 
the  Spirit  of  truth,  by  whom  they  will  grow  in  the  knowledge  of 
Christ  and  his  truth  as  they  grow  in  years.  And,  moreover, 
such  a  profession  makes  the  person  n  member  of  the  one  catho- 
lic Church  of  God  on  earth,  from  any  branch  of  which  he  may 
not  rightfully  be  excluded,  and  all  who,  in  any  brunch,  have 
made  such  a  profession  have  full  and  equal  rights  to  the  table  of 
the  Lord  in  our  Church." 

At  the  meeting  of  the  Congregational  Council  of  Connecticut, 
in  1874,  it  was  suggested  by  a  committee  that  those  churches 
which  are  weak  (wcak  in  the  sense  of  dependence  on  home  mis- 
sionary aid),  should,  if  necessary,  revise  their  formularies,  and  so 
amend  them  as  not  to  exclude  by  means  of  them  any  who  give 
satisfactory  evidence  of  repentance  toward  God  and  faith  toward 
our  Lord  Jesus  Christ.  (Dr.  Bacon's  letter  in  the  Independent, 
Dec.  24th,  1874  )  Speaking  of  creeds  and  confessions,  Dr.  B.  says 
that  the  Protestant  confessions  are  tests  for  ministers,  not  for  the 
reception  of  members.  Practically  this  is  the  case  ;  but  then  the 
confession  is  only  the  creed  of  the  ministers,  not  of  the  church  ; 
it  expresses,  not  what  the  church  believes,  but  the  doctrinal  goal 
to  which  the  minister,  if  possible,  is  to  bring  the  church.  Speak- 
ing of  Episcopal,  Presbyterian,  Methodist,  and  other  churches, 
he  says  :  "At  present  I  only  call  attention  to  the  fact  that  in 
none  of  these  ecclesiastical  organizations  is  a  church-member  re- 
quired, at  his  admission,  to  profess  that  the  doctrinal  formulary 


l-AS  CHRISTIAN   SOCIOLOGY. 

which  the  Church  has  framed  or  adopted  for  itself  is  the  confes- 
sion of  his  personal  faith.  Even  in  the  Presbyterian  Church, 
with  all  the  rigor  of  its  Calvinism,  no  profession  of  Calvinism  is 
required' as  a  preliminary  of  admission  to  full  communion  and  to 
all  the  privileges  of  membership."  All  this  shows  that  the  theo- 
retical is  not  the  practical,  the  ideal  is  not  the  real  creed  of  the 
Church,  and  a  man  may  be  a  member  of  an  Episcopal  church 
without  being  an  Episcopalian  ;  of  a  Presbyterian  church  with- 
out being  a  Presbyterian  ;  of  a  Methodist  church  without  being 
a  Methodist.  Suppose  now  that  a  Presbyterian  church  is  organ- 
ized with  one  hundred  members,  all  of  whom  are  admitted  on  the 
liberal  basis  indicated  above,  without  making  any  confession  of 
Calvinism;  in  what  sense  is  that  a  Presbyterian  church?  And 
suppose  that  in  their  doctrinal  development  they  never  accept 
Calvinism,  why  should  it  still  be  called  Presbyterian  ?  Is  it 
really  Presbyterian  in  any  other  sense  than  that  its  government 
is  Presbyterial  ?  In  that  sense,  a  Unitarian  or  Universalist  church 
might  also  be  Presbyterian. 

That  the  same  creed  has  been  differently  interpreted  in  the  same 
church  is  well  known.  'Even  now  an  effort  is  made  to  prove  that 
the  Westminster  Confession  does  not  contain  the  strict  Calvinism 
which  Dr.  Hodge  and  others  find  in  it.  (See  the  recent  work  of 
Prof.  John  Forbes,  D.D.,  of  Aberdeen,  on  "Predestination  and 
Freewill  and  the  Westminster  Confession  of  Faith.")  It  is  evi- 
dent that  so  long  as  there  is  dispute  as  to  the  very  sense  of  a  con- 
fession, the  subscription  to  that  confession  can  only  be  condi- 
tional. If  two  men  subscribe  the  same  confession,  but  interpret 
it  differently,  it  is  evident  that,  in  spite  of  their  subscription,  that 
confession  is  not  the  creed  of  both  men.  To  require  cf  men  an 
unconditional  subscription  to  a  confession  which  they  do  not 
fully  understand,  or  about  whose  sense  there  is  dispute,  is  an  out- 
rage that  should  be  impossible  in  churches  which  were  born  in 
the  Reformation  of  the  sixteenth  century.  To  require  such  a  sub- 
scription may  promote  hypocrisy,  but  not  .Christian  faith. 

In  Europe,  as  well  as  in  this  country,  the  conviction  is  grow- 
ing that  the  creeds  should  be  revised,  or  else  that  only  a  concli- 
•  tional  subscription  to  them  should  be  required.     This  conviction 
.is  quite  general  in  Germany.     Even  in  Calvinistic  Scotland  there 
are  voices  that  oppose  the  unconditional  authority  of  the  creed. 
Rev.  David  Macrae,  formerly  of  the  United  Presbyterian  Presby- 
tery of  Greenock  and  Paisley,  has  advocated  a  revision  of  the 


NOTE. 

standards,  and  declared  that  "  the  spectacle  of  u  Church  profess- 
ing to  hold  all  these  articles  as  articles  of  faith,  while  holding 
many  of  them  as  only  mutters  of  opinion,  and  not  holding  some 
of  them  at  all,  is  a  bad  example  to  the  world  and  demoralizing  to 
the  Church  herself.  The  continued  timidity  of  the  Church  in 
dealing  with  her  standards  in  view  of  these  facts,  is  becoming 
discreditable  to  her  faith  in  the  abiding  presence  of  God's  Spirit  ; 
is  a  policy  of  unfaithfulness  to  the  truth,  and  a  policy  that  would 
be  by  no  party  more  condemned  than  by  the  men  who  framed 
these  slaudaids  according  to  the  light  they  had,  and  by  the  Re- 
formers whose  creed  has  been  preserved,  but  whose  prompt  and 
fearless  loyalty  to  truth  has  been  to  a  large  extent  lost." 

With  respect  to  creeds,  the  Church,  as  stated  above,  is  in  a 
transition  period.  There  has  been  much  agitation  on  the  subject 
of  the  authority  of  creeds,  and  the  end  is  not  yet.  To  change 
the  standards  which  are  historical,  which  have  been  revered  for 
centuries,  and  around  which  so  many  hallowed  associations  clus- 
ter, is  no  easy  matter.  While  on  the  subject  of  human  creeds 
Christian  libeity  is  the  demand  of  the  hour,  care  must  be  taken 
that  lawlessness  be  not  mistaken  for  liberty,  and  that  no  changes 
be  made  by  irreverent  hands. 


CHAPTER  VII. 

THE    UNITY    OF    CHRISTIAN    SOCIETY. 

CONFUSED  and  erroneous  views  prevail  on  this  sub- 
ject, simply  because  there  is  no  clear  conception  of 
the  difference  between  real  spiritual  unity  and  visible 
external  union.  Owing  to  the  lack  of  clear  distinc- 
tions, the  real  unity  of  Christ's  followers,  one  of  the 
plainest  doctrines  of  the  New  Testament,  is  ignored 
by  many.  At  religious  conferences,  in  papers,  pam- 
phlets, and  books,  it  is  common  to  speak  of  the  de- 
sirableness of  the  unity  of  all  Christians,  and  to  la- 
ment the  lack  of  this  unity.  That  this  unity  does  not 
exist  is  regarded  as  so  evident  that  it  needs  no  proof. 
And  not  a  few  are  zealous  to  bring  about  this  desirable 
unity.  When  such  views  prevail  among  Christians, 
it  is  no  wonder  that  the  world  sees  only  the  divisions 
of  the  visible  Church,  without  recognizing  the  oneness 
of  Christian  Society.  These  widespread  misapprehen- 
sions make  a  careful  investigation  of  the  subject  nec- 
essary. For  Christian  Sociology  this  is  especially  im- 
portant, since  we  can  have  no  correct  idea  of  that  sci- 
ence without  understanding  the  relation  of  Christians 
to  one  another.  As  it  is  now,  the  members  of  the 
same  congregation  perhaps  recognize  certain  ties 
which  unite  them,  and  the  members  of  an  entire  de- 
nomination may  also  recognize  some  bonds  of  union 


THE    ONEXESS   OF    BELIEVERS.  151 

which  make  them  one.  But,  as  a  rule,  even  the  bonds 
which  unite  the  members  of  a  congregation  or  de- 
nomination are  not  well  understood,  and  much  less 
those  which  unite  all  believers  and  make  them  one 
spiritual  family  of  God. 

The  islands  of  the  sea  are  only  superficially  sepa- 
rated from  the  mainland  and  from  one  another  ;  be- 
neath the  water  their  union,  though  invisible,  is  per- 
fect. The  same  is  true  of  Christians.  Superficially 
and  externally  they  may  be  separated  ;  but  there  is  a 
deep,  internal,  spiritual  bond  of  union,  which  makes 
them  one.  This  oneness  is  of  such  a  character  that  it 
depends  on  no  external  relation  or  recognition,  just 
as  a  man's  connection  with  the  human  family  depends 
on  no  such  relation  or  recognition.  The  unity  of 
Christians  is  not  of  their  creation.  Whether  they 
know  it  or  not,  whether  they  desire  it  or  not,  they  are 
one,  and  cannot  help  being  one.  The  ground  of  this 
unity  is  in  the  relation  of  believers  to  Christ,  and 
through  him  to  the  Father.  This  it  is  which  consti- 
tutes them  one  family.  Even  if  one  does  not  know 
his  relations,  or  if  he  disowns  them,  that  does  not  in- 
terfere with  the  reality  of  the  relationship  itself. 
That  relationship  is  an  established  fact,  with  which 
choice  and  recognition  have  nothing  to  do.  This  is 
true  of  spiritual  as  well  as  of  natural  relationship.  If 
,the  Pope  is  a  Christian,  and  excommunicates  and  an- 
athematizes you  as  a  heretic  ;  and  if  you  are  also  a 
Christian,  but  denounce  him  as  Antichrist  ;  then  the 
Pope  and  you  are,  nevertheless,  brethren.  The  rela- 
tion of  brothers  is  real  in  this  case,  though  unrecog- 
nized ;  and  nothing  can  destroy  that  relation  except 
the  departure  of  one  or  both  from  Christ.  But  how 


152  CHKISilAX   SOCIOLOGY. 

explain  the  anathema  and  the  Antichrist  ?  They  can 
be  explained  only  on  the  ground  of  human  errors  and 
failings.  Brothers  may  quarrel  and  be  brothers  still. 
On  the  subject  of  the  unity  of  Christians,  the  testi- 
siony  of  Scripture  is,  of  course,  decisive.  This  testi- 
mony is  strong  and  unmistakable.  We  have  already 
scen  that  Christ,  came  to  establish  a  spiritual  kingdom, 
which  is  sometimes  called  the  kingdom  of  God,  some- 
times the  kingdom  of  heaven,  and  sometimes  he  calls 
it  "  my  kingdom."  He  himself  is  the  King,  the  Mes- 
siah ;  his  followers  are  the  subjects  of  this  kingdom. 
Now,  the  very  idea  of  a  kingdom  is  that  of  union 
under  one  head.  As  his  kingdom  is  not  of  this  world, 
Christ  and  his  followers  form  one  spiritual  kingdom 
among  the  many  temporal  kingdoms  of  this  world. 
"With  one  king  over  all,  namely,  Jesus  Christ ;  with 
one  life-giving  and  sanctifying  power,  the  Holy 
Spirit  ;  with  one  law  for  all,  the  Gospel  ;  with  the 
same  principle  controlling  all,  namely,  love — this 
kingdom  must  be  one,  though  it  consists  of  many 
persons.  The  notion  that  there  are  various  kingdoms 
of  God  on  earth  is  at  variance  with  the  Gospel  idea 
of  that  kingdom. 

In  a  number  of  his  parables,  Jesus  illustrates  the 
nature  of  this  kingdom,  showing  by  natural  simili- 
tudes what  it  is  like.  For  this  reason  lie  so  often 
begins  his  parables  with  the  words,  "  The  kingdom  of 
heaven  is  like"  or  "is  likened  unto."  All  these 
parables  imply  that  Christians  are  one  ;  for  these 
parables  illustrate  but  one  and  the  same  kingdom. 
But  some  of  them  bring  out  this  idea  more  fully  than 
others.  This  unity  is  specially  prominent  in  the  para- 
bles of  the  mustard-seed  and  of  the  leaven.  (Matt. 


CHRISTIANS   A    LIVING   ORGANISM.  153 

13  :  31-33.)  According  to  the  parable  of  the  leaven, 
the  same  power  works  in  all  Christians,  leavening, 
transforming  them,  and  thus  distinguishing  them  from 
the  world,  the  unleavened  meal.  The  same  power 
working  in  all,  and  the  same  spiritual  life  and  energy 
permeating  and  energizing  all,  form  a  bond  that 
-mites  them.  It  is  an  inner  bond,  but  that  makes  it 
all  the  more  real  and  strong.  In  the  other  parable 
the  idea  of  Christian  unity  is  presented  in  a  different 
light.  The  parable  of  the  grain  of  mustard-seed  rep- 
resents the  kingdom  of  God  as  a  growth,  thus  bring- 
ing out  the  idea  of  unity  from  its  beginning,  and 
through  every  stage  of  development,  to  the  end. 
According  to  this  parable,  the  Christians  of  any 
period  of  time,  and  all  over  the  world,  are  one.  They 
are  also  connected  with  all  the  Christians  of  the  past  ; 
and  the  Christians  of  the  future  will  be  connected 
with  all  who  have  preceded  them.  Thus,  Christians 
are  represented  as  a  living  organism,  all  the  parts  of 
which  are  intimately  connected. 

The  same  idea,  but  under  a  different  figure,  is 
found  in  Christ's  farewell  address.  (John  15  :  1-8.) 
Here,  too,  Christians  are  represented  as  an  organism, 
but  with  the  explanatory  thought  that  Christ  is  the 
bond  of  union  and  the  life  of  the  organism,  on 
which  life  everything  depends.  "  I  am  the  vine,  ye 
are  the  branches. ' '  The  vine  with  its  branches  is  an 
organic  unity.  All  the  branches  inhere  in  one  and 
the  same  vine,  forming  together  a  living  whole — that 
is,  all  Christians  inhere  in  Christ,  and  with  him,  the 
unifying  power,  they  form  a  living  unity.  The  same 
sap  flows  through  all  the  branches — n-.imely,  the  sap 
of  the  vine  ;  that  is,  the  life  from  Christ,  or  Christ's 


10-i  CHRISTIAN   SOCIOLOGY. 

life,  is  the  life  of  all  his  disciples.  All  Christians 
must  bear  the  same  kind  of  fruit,  namely,  that  which 
Christ  works  through  them  ;  just  as  all  the  branches 
must  bear  the  same  kind  of  fruit,  that  of  the  vine. 
When  the  branch  becomes  fruitless,  and  then  only,  its 
connection  with  the  vine  is  severed  ;  or  rather,  the 
branch  is  fruitless  because  its  living  connection  with 
the  vine  has  already  been  severed.  Yital  union  with 
Christ  is  the  condition  for  fruit-bearing  ;  those  whose 
connection  is  not  vital  are  cut  off  as  dead  branches. 
The  whole  allegory  is  worthy  of  profound  study  in 
tin's  connection,  since  it  throws  much  light  on  the 
subject  of  Christian  unity. 

Repeatedly  the  Gospel  represents  Christians  as 
forming  one  fold.  The  most  conspicuous  instance  is 
in  the  tenth  chapter  of  John.  Christ  here  calls  him- 
self the  good  shepherd,  and  his  followers  are  his  flock. 
The  unity  here  taught  is  not  destroyed  by  the  fact 
that,  in  the  16th  verse,  he  says  that  he  has  other  sheep 
"  which  are  not  of  this  fold."  By  this  are  meant  the 
heathen,  who  were  not  yet  in  the  fold,  but  who  should 
be  brought  into  it,  so  that  "  there  shall  be  one  flock 
and  one  shepherd. " 

The  followers  of  Christ  are  disciples,  learners. 
They  form  a  school,  with  Christ  as  the  teacher  of  all, 
and  with  the  same  instruction  for  all.  But  a  better 
idea  of  this  unity  is  found  in  those  passages  which 
represent  Christ  and  his  followers  as  a  family.* 
These  passages  also  indicate  the  nature  of  this  unity 
— namely,  as  spiritual ;  and  they  indicate  its  basis. 
"  Whosoever  shall  do  the  will  of  my  Father,  which  is 
in  heaven,  the  same  us  my  brother,  and  sister,  and 
*  Matt.  12  :  46-50  ,  Mark  3  :  31-35  ;  Luke  8  :  10-21. 


CHRIST'S  PRAYER  FOR  UNITY.  155 

mother."  To  these  must  be  added  all  those  passages 
which  speak  of  God  as  the  Father,  and  of  Christians 
as  his  children,  in  all  of  which  is  found  the  idea  of  a 
family.  See  especially  John  11  :  51,  52,  where  the 
saying  of  the  high  priest  is  viewed  as  a  prophecy, 
"  that  Jesus  should  die  for  that  nation  ;  and  not  for 
that  nation  only,  but  also  that  he  should  gather  to- 
gether in  one  the  children  of  God  that  are  scattered 
abroad."  To  this  family  union  of  Christians  we 
give  expression  whenever  we  pray,  "  Our  Father 
who  art  in  heaven." 

In  John  IT  :  21,  Jesus  prays  for  his  disciples,  "  That 
they  all  may  be  one  ;  as  thou,  Father,  art  in  me,  and 
I  in  thee,  that  they  also  may  be  one  in  us  :  that  the 
world  may  believe  that  thou  hast  sent  me."  This 
passage,  viewed  superficially,  seems  to  imply  that  there 
is  no  necessary  and  inherent  unity  among  Christians, 
and  in  this  sense  it  is  frequently  quoted.  But  this  is 
not  the  meaning  of  the  passage.  The  unity  between 
Christ  and  the  Father  is  the  most  perfect  possible. 
Christ  here  prays  that  his  disciples,  and  all  who  shall 
believe  on  him  through  their  word,  may  constitute  as 
perfect  a  union  as  that  of  the  Father  and  the  Son. 
Christian  unity  has  degrees,  according  to  the  develop- 
ment of  those  qualities  in  Christians  which  unite 
them.  The  disciples  were  still  imperfect.  They  had 
not  yet  received  the  gift  of  the  Holy  Spirit.  As  they 
grew  in  knowledge  and  in  grace,  and  when  they  re- 
ceived the  Spirit,  their  unity  became  more  perfect. 
Christian  growth  is  a  growth  in  Christ  and  in  the 
Father  ;  and  this  is  a  growth  in  unity.  The  more 
prefect  Christians  are,  the  more  is  their  unity  like 
that  of  the  Father  and  the  Son.  Properly  under- 


15G  CHRISTIAN    SOCIOLOGY. 

stood,  therefore,  this  passage  does  not  deny  the  exist- 
ence of  Christian  unity  ;  but  it  is  a  prayer  for  its 
growth  and  perfection.  The  passage  (21-23)  teaches 
an  essential  element  in  Christian  unity — namely,  that 
it  is  a  unity  in  Christ  and  the  Father,  'k  that  they  also 
may  be  one  in  us  ;"  u  I  in  them  and  thou  in  me,  that 
they  may  be  made  perfect  in  one."  From  this  it  is 
evident  that  he  prays  for  the  perfection  of  their  unity. 
In  the  22d,  verse,  Jesus  says  that  he  gave  his  disciples 
the  glory  which  the  Father  gave  him — that  is,  he 
gave  them  the  privilege  of  being  God's  children  and 
heirs  of  glory.  But  why  was  this  glory  given  ?  The 
answer  is,  ' '  that  they  may  be  one,  evqn  as  we  are 
one."  This  glory,  then,  makes  them  one.  The  in- 
ference is  that  all  who  are  God's  children  and  par- 
takers of  Christ's  glory  are  jone.  There  is  another 
fact  connected  with  this  passage  which  must  not  be 
overlooked.  Jesus,  in  this  prayer,  does  not  refer  merely 
to  the  inner,  spiritual  unity  of  Christians,  but  also  to 
their  visible  union.  For  it  is  a  union  which  the  world 
is  to  see  ;  and  in  it  the  world  is  to  have  an  evidence 
that  the  Father  sent  the  Son  and  that  he  loves  Chris- 
tians as  he  loves  the  Son.  Let  us  look  at  the  passage. 
Christ  prays,  "  That  they  all  may  be  one  ;  as  thou, 
Father,  art  in  me,  and  I  in  thee,  that  they  also  may 
be  one  in  us  :  that  the  world  may  believe  that  thou 
haxt  sent  me.  And  the  glory  which  thou  gavest  me 
I  have  given  them  ;  that  they  may  be  one,  even  as 
we  are  one  :  I  in  them,  and  tlion  in  me,  that  they 
may  be  made  perfect  in  one  ;  and  that  the  world  may 
"know  that  thou  hast  sent  me,  and  hast  loved  them, 
as  thou  hast  loved  me."  Here,  then,  we  have  a 
prayer  of  the  Saviour  for  the  perfection  of  Christian 


CHRISTIAN  UNITY  MANIFESTED  TO  THE  WORLD.   157 

unity,  and  also  that  this  unity  may  he  visible  to  the 
world.  The  spiritual  growth  of  Christians  is  also  a 
growth  in  unity  ;  raid  the  growth  of  inner  Christian 
unity  is  also  a  growth  in  the  visible  manifestation  of 
this  unity  to  the  world. 

The  teaching  of  Jesus  on  this  subject  is  unmistak- 
ably clear  ;  but  that  of  the  apostles,  in  the  Epistles,  is 
equally  so.  Paul's  favorite  figure  for  the  Church  is 
that  of  the  body.  "  For  as  we  have  many  members 
in  one  body,  and  all  members  have  not  the  same 
office  ;  so  we,  being  many,  are  one  body  in  Christ, 
and  every  one  members  one  of  another."  (Romans 
12  :  4,  5.*  In  Eph.  1  :  22,  23,  and  Col.  1  :  24,  the 
Church  is  called  the  body  of  Christ ;  and  in  Col. 
1  : 18,  simply  the  body.  Now,  as  the  body  is  one,  so 
are  all  Christians  one.  As  all  the  members  are  united 
in  one  body,  so  also  are  Christians  intimately  con- 
nected with  one  another.  Christ's  figure  of  the  vine 
and  the  branches,  and  Paul's  figure  of  the  body,  teach 
essentially  the  same  truth  respecting  Christian  unity  ; 
and  both  represent  this  unity  under  the  figure  of  an 
organism.  In  1  Cor.  12,  this  figure  of  the  body  is 
considered  at  length,  and  from  it  important  lessons  are 
drawn.  The  body  is  one,  and  yet  it  is  a  multiplicity. 
That  is,  there  is  diversity  in  unity,  different  members 
in  one  body  ;  and  unity  in  diversity,  one  body  in 
which  all  the  members  inhere.  The  apostle  closes  his 
argument  on  the  unity  and  diversity  of  Christians 
thus  :  "  Now,  ye  are  the  body  of  Christ,  and  members 
in  particular."  And  in  Eph.  4  :  25,  he  calls  Chris- 
tians "  members  one  of  another." 

*  See  also  1  Cor.  10  :  17,  and  nearly  the  whole  of  the  twelfth 
chapter  ;  Eph  4  4,  15,  16,  25  ;  Eph.  5  :  30  ;  Col.  2  :  19. 


158  CHRISTIAN   SOCIOLOGY. 

The  unity  of  believers  is  so  clearly  and  strikingly 
set  forth  in  these  passages,  and  the  application  of  the 
term  spiritual  organism  to  this  unity  is  so  fully  justi- 
fied by  them,  that  other  passages  on  the  subject  need 
not  be  considered  at  length.  As  confirmatory  of  the 
view  presented,  the  following  may  be  referred  to  : 
Toward  the  close  of  Gal.  3,  and  frequently,  Christians 
are  called  children  of  God,  and  they  are  also  fre- 
quently called  brethren  ;  the  idea  being  that  of  union 
in  one  family.  They  are  represented  *  as  those  who 
have  put  on  Christ  and  are  united  in  him  to  one  an- 
other :  "  for  ye  are  all  one  in  Christ."  The  idea  of 
unity  under  the  figures  of  a  state  and  a  family  is 
found  inEph.  2  : 19  :  "  Now  therefore  ye  are  no  more 
strangers  and  foreigners,  but  fellow-citizens  with  the 
saints,  and  of  the  household  of  God."  And  repeat- 
edly the  same  idea  is  represented  under  the  figure  of 
a  building,  f 

The  passages  referred  to  above  do  not  merely  teach 
the  fact  that  there  is  Christian  unity,  but  also  its  na- 
ture. Were  Christians  only  externally,  or  loosely,  or 
nominally  united,  then  their  union  would  have  little 
or  no  significance.  The  passages  which  teach  the  fact 
of  this  union  also  show  that  it  is  deep,  internal,  spirit- 
ual, and  intimate.  Different  figures  bring  out  differ- 
ent aspects  of  the  nature  of  this  union.  That  of  the 
kingdom  brings  out  the  idea  that  Christians  are  sub- 
jects of  one  king,  and  under  one  law,  and  that  they 
are  fellow-citizens  ;  that  of  the  school  brings  out  the 
idea  that  they  are  all  learners,  and  that  Christ  is  the 
teacher  ;  that  of  the  flock  represents  them  as  under 

*  Gal.  3  :  27,  28. 

f  1  Cor.  3:9;  Eph.  2  :  20-22 ;  1  Pet.  2  : 4,  5. 


GROWTH   IN  CHRISTIAN    UNITY.  159 

the  loving  care  of  Christ,  the  shepherd,  who  protects 
and  nourishes  them  ;  that  of  the  vine  and  branches 
represents  them  as  united  in  Christ,  from  whom  they 
draw  their  life  ;  that  of  the  body  shows  their  organic 
union  with  one  another,  and  their  dependence  on  one 
another  ;  and  the  figure  of  the  family  brings  out  the 
idea  of  their  relation  to  God  as  their  Father,  to  Jesus 
as  the  elder  brother,  and  to  one  another  as  brothers 
and  sisters.  Stronger  expressions  could  not,  in  fact, 
be  used  to  show  that  the  union  of  Christians  is  most 
intimate  and  living.  The  bonds  of  this  union  are  the 
most  perfect ;  and  the  union  itself  will  be  perfect  as 
these  bonds  prevail.  Growth  in  that  which  is  Chris- 
tian is  also  a  growth  in  the  perfection  of  Christian 
unity.  These  bonds  of  union  are  Christ,  the  Father, 
the  Spirit,  the  truth,  the  Christian  graces,  one  aim, 
one  work,  one  home — in  fact,  everything  that  is  com- 
mon to  believers  is  also  a  bond  of  union  between  them. 
With  such  prominence  given  to  this  subject  in  the 
New  Testament,  it  is  strange  that  this  existing  unity 
of  Christians  is  not  more  generally  recognized.  In 
the  early  Church,  while  Christians  were  yet  more  dis- 
tinct from  the  world,  and  before  they  were  divided 
into  numerous  opposing  factions,  there  was  a  vivid 
consciousness  of  the  oneness  of  Christ's  followers. 
This  found  expression  in  the  third  article  of  the 
Apostles'  Creed.  Gradually,  and  in  harmony  with  the 
general  materializing  tendencies,  the  inner,  spiritual 
unity  of  Christians  became  less  prominent,  and  an  ex- 
ternal, visible  union,  under  the  Bishop  of  Home,  took 
its  place.  Sight  took  the  place  of  faith,  just  as  the 
pope  took  the  place  of  Christ.  And  the  Church  that 
was  believed  in  was  the  visible  Roman  Catholic 


1GO  CHRISTIAN    SOCIOLOGY. 

Church,  not  that  Clmrcli  which  is  invisible  except  to 
the  eye  of  faith.  The  Catholic  Church  recognizes 
the  unity  of  Christians  ;  but  it  is  simply  the  unity  of 
the  Roman  Catholic  Church.  This  view  was  opposed 
by  the , forerunners  of  the  Reformation,  who  advocated 
a  more  spiritual  view  of  the  Church,  especially  by 
John  Huss.  Zwingli  advocated  the  doctrine  of  an  in- 
visible church,  which  is  the  same  as  Christian  society 
and  must  be  one.  All  the  reformers  recognize  the 
fact  of  the  real  unity  of  Christians.  The  seventh 
article  of  the  Augsburg  Confession  gives  their  view  of 
"  the  one  holy  Christian  Church"  as  "  the  congrega- 
tion of  believers."  Now  this  unity  of  Christians  is, 
indeed,  recognized  in  works  on  dogmatics  ;  but  prac- 
tically it  is  not  fully  recognized,  and  frequently  it  is 
spoken  of  as  something  yet  to  be  established.  And, 
failing  to  recognize  the  real  spiritual  unity  of  Chris- 
tians, some  seek  unity  in  Romanism  ;  others  go  about 
to  establish  Christian  unity  ;  while  others  have  con- 
fused notions  on  the  subject  and  do  not  know  what  to 
make  of  it. 

Even  when  the  union  of  Christians  is  recognized, 
its  nature  is  frequently  misunderstood.  Many  speak 
of  the  organic  union  of  Christians  as  something  that 
is  very  desirable,  but  does  not  exist.  If  there  is  any 
union,  therefore,  it  must  be  inorganic.  JS'ow,  it  is 
true  that  in  the  literal  and  material  sense  there  is  no 
organic  Christian  union.  But  by  transferring  the 
language  from  its  material  to  a  spiritual  sense,  we  can 
find  no  better  expression  to  indicate  Christian  unity 
than  that  of  an  organism.  This  unity  is  organic  ;  of 
course,  the  word  must  be  taken  in  a  spiritual  sense,  as 
indicating  that  the  union  of  the  members  in  one  body 


CHRISTIAN   UNION   ORGANIC.  161 

is  a  living  union.  In  this  sense  Christian  union  is  or- 
ganic, and  cannot  be  otherwise.  Were  the  union  not 
organic,  then  some  of  the  most  striking  figures  of 
Scripture,  which  teach  this  unity,  are  calculated  to 
mislead.  Between  Christians  and  Christ  there  is  a 
vital  union  ;  in  him,  therefore,  believers  form  a  liv- 
ing body — a  living,  spiritual  organism. 

But  while  the  unity  of  Christians  is  organic,  it  is 
not  visible  ;  just  as  that  between  the  Father  and  the 
Son  is  not  visible.  As  the  bonds  of  Christian  union 
are  inner  and  spiritual,  the  world  cannot  see  them,  ex- 
cept in  their  effects.  If  all  Christians  could  be 
brought  together  into  one  harmonious  assembly,  the 
spectacle  would,  indeed,  be  imposing  ;  in  that,  how- 
ever, the  world  would  not  see  the  unity  of  believers, 
but  only  one  of  its  manifestations  or  evidences.  And 
now,  with  all  the  external  divisions  among  Christians, 
their  unity  must  be  evident  from  their  lives.  All 
true  disciples  of  Christ  have  and  manifest  his  spirit  ; 
and  in  their  faith  in  Christ,  in  its  profession  and  man- 
ifestation in  life,  they  exhibit  to  the  world  their  one- 
ness in  Christ.  "When  Christians  are  a  peculiar 
people,  zealous  of  good  works,  their  peculiarity  and 
zeal  and  good  works  prove  their  unity.  In  some  way 
every  Christian  must  mirror  Christ  and  reflect  his  im- 
age on  the  world.  But  the  lives  of  Christians,  like 
the  faith  whence  they  spring,  are  imperfect  ;  and  for 
this  reason  Christian  unity  is  imperfectly  seen  in  their 
lives. 

All  efforts  to  promote  the  oneness  of  believers  must 
and  ought  to  fail  if  they  do  not  recognize  the  existing 
organic,  spiritual  unity  of  Christians,  and  if  they  seek 
other  means  of  promoting  it  than  by  spiritual  prog- 


162  CHRISTIAN   SOCIOLOGY. 

ress.  The  great  need  now  is,  not  the  creation  of  this 
unity,  but  the  recognition  of  its  existence,  its  develop, 
ment,  and  its  visible  manifestation  in  its  effects. 
Men  cannot  create  it  ;  Christ  is  its  author.  Conven- 
tions can  promote  it  only  so  far  as  they  promote  liv- 
ing Christianity.  Men  only  show  what  pitiable  views 
they  have  of  it,  when  they  try  to  make  this  union  by 
means  of  outward  appliances  and  mere  uniformity  of 
ceremonies,  or  by  adopting  the  same  name  and  the 
same  form  of  government.  Unions  of  that  kind  have 
repeatedly  proved  failures  in  Europe,  especially  in 
Germany,  as  well  as  in  this  country.  In  such  cases 
the  outer  was  taken  for  the  inner,  and  the  seeming 
for  real  union  ;  and  the  result  has  often  been  more 
dissension  and  more  real  divisions.  From  the  Ref- 
ormation to  the  present  time,  this  lesson  has  been 
taught  frequently  and  forcibly  ;  and  it  is  time  to  heed 
the  lesson.  This  unity  is  not  a  mechanism,  nor  is  it 
patchwork  ;  it  consists  not  in  uniformity,  nor  in  sub- 
scription to  the  same  creed  ;  it  is  a  spiritual  creation, 
a  growth  from  within,  a  seamless  garment,  not  woven 
by  man's  hand,  folded  by  Christ  around  himself. 

Christian  society,  then,  is  one  exactly  in  proportion 
as  it  is  Christian.  This  fact  must  be  recognized  and 
must  be  made  the  basis  of  all  real  unionistic  efforts. 
But  this  inner,  spiritual  union  is  to  outward,  visible 
union,  what  faith  is  to  works.  It  is  not  enough  to 
have  faith  ;  the  faith  must  manifest  itself  in  the  life. 
And  the  growth  of  living  faith  is  the  best  means  of 
promoting  the  Christian  life.  So  it  is  not  enough 
that  Christians  form  a  spiritual  union  ;  that  union  is 
to  find  such  expression  that  Christ's  prayer  may  be 
answered,  and  that  the  world  may  see  that  they  are 


PROTESTANT   AND   CATHOLIC    UNION.  163 

one.  And  with  the  scriptural  view  of  Christian  unity 
deeply  impressed  on  his  mind,  the  believer  hails  with 
joy  every  proper  effort  to  develop  it,  and  participates 
in  all  laudable  means  to  give  this  unity  full  expression 
and  visible  form.  But  these  efforts  must  be  sub- 
stanial,  on,  and  in,  and  by  means  of,  the  truth  ;  not 
sickly  sentimentalism,  whose  result,  if  not  positively 
injurious,  is  empty  show,  instead  of  solid  reality. 

The  external  divisions  of  the  Protestant  Church  are 
often  unfavorably  contrasted  with  the  visible  union  of 
the  Roman  Catholic  Church.  As  far  as  external  or- 
ganization is  concerned,  the  latter  has  a  decided  ad- 
vantage. To  those  whose  faith  depends  on  seeing  and 
touching,  this  union  is  specially  imposing  and  attrac- 
tive. As  a  rule,  men  exalt  a  mere  form  in  propor- 
tion as  they  lose  the  spirit.  In  our  day  this  law  is 
very  effective,  and  has  many  striking  illustrations. 
But  he  that  looks  beneath  the  surface,  and  can  be- 
lieve without  seeing,  is  convinced  that  the  inner, 
spiritual  oneness  of  evangelical  Christians  is  far  more 
real  and  perfect  than  the  external  union  formed  by  a 
visible  head,  the  pope,  and  by  the  same  government, 
discipline,  and  ceremonies.  It  is  evident  that  the 
boasted  oneness  of  the  Catholic  Church  is  largely  ex- 
ternal, and  is  rather  uniformity  than  unity.  Yet  this 
union  is  power,  because  one  visible  head  governs  the 
whole  body.  Compare  with  this  the  real  inner  one- 
ness of  Christians,  oneness  in  Christ,  as  of  branches  in 
a  vine  or  of  members  in  a  body,  and  the  great  superi- 
ority of  the  latter  over  the  former  will  appear.  Ro- 
manism lays  the  stress  on  works,  and  is  external  and 
ceremonial.  Protestantism  lays  the  stress  on  faith, 
and  is  inner  and  spiritual,  too  often,  however,  forget- 


1<U  CHRISTIAN    SOCIOLOGY. 

ting  the  work-element  of  faith.  Consequently,  the 
union  of  the  former  is  more  visible,  but  that  of  the 
latter  is  deeper  and  more  real.  But  the  evident  mis- 
sion of  evangelical  Christianity  is  to  make  its  spiritual 
unity  as  manifest  and  as  perfect,  in  outward  organiza- 
tion, as  is  the  visible  union  of  Romanism,  or  still  more 
perfect,  if  possible.  Romanism  may  yet  teach  the 
Protestant  churches  the  necessity  of  this  outward  or- 
ganization for  defensive,  if  not  for  aggressive,  move- 
ments. That  they  have  not  yet  learned  it  from  the 
ravages  of  materialism  is  inexplicable. 

From  what  has  been  said,  the  nature  of  Christian 
unity  is  sufficiently  clear.  But  it  seems  strange  that, 
with  such  bonds  to  unite  them,  Christians  treat  one 
another  with  such  indifference,  and  practically  ignore 
their  oneness.  This  can  be  accounted  for  only  on  the 
supposition  that  pure  religion  is  very  weak  in  them, 
or  that  they  are  ignorant  of  their  relations  to  their 
fellow-Christians.  If  truly  Christ's  disciples  and  con- 
scious of  these  relations,  then  nothing  more  is  needed 
to  make  communion  with-  their  fellow-Christians  deep 
and  precious,  and  to  create  in  them  a  lively  interest 
in  all  their  brethren.  No  Christian  can  understand 
these  relations  and  yet  be  indifferent  to  the  rest  of 
God's  family.  Hence  the  importance  of  understand- 
ing the  existing  unity  of  Christ's  followers.  The 
realization  of  this  unity  is  the  ground  and  inspiration 
of  Christian  sociability. 

No  one  who  has  a  correct  idea  of  this  unity  will 
imagine  that,  after  all,  it  is  purely  ideal  and  without 
a  foundation  in  reality.  In  their  union  with  Christ 
and  the  Father,  Christians  are  made  Christ-like  and 
God-like,  so  that  there  is  a  real  likeness  between  them, 


CHRISTIAN    UNITY.  165 

and  a  onenjess  of  heart  and  of  spirit.  They  have 
essentially  the  same  faith  and  love  and  hope  ;  the 
same  disposition,  character,  inspiration,  and  aim. 
These  are  the  aggregating  and  unifying  qualities 
which  make  Christians  one  and  Christian  society  pe- 
culiar. The  spirit  that  controls  it  is  different  from 
that  which  controls  the  world.  And  this  Christian 
spirit  does  not  merely  govern  the  society  in  the  aggre- 
gate, but  it  is  also  the  controlling  spirit  of  every  mem- 
ber. This  oneness  of  spirit  enables  Christians  to  un- 
derstand, sympathize  with,  and  help  one  another,  as 
they  could  riot  do  otherwise,  and  as  the  world  cannct 
do.  While  there  is  great  variety  in  the  degrees  of 
Christian  experience,  in  kind  it  is  essentially  alike. 
The  similarity  of  Christian  experience  is  the  ground 
of  Christian  sympathy  ;  and  the  diversity  is  also  im- 
portant, since  it  enables  the  one  to  supply  what  the 
other  lacks. 

From  the  discussion  of  this  subject,  it  is  evident 
that  the  Christian  family  is  a  spiritual  unit.  And  as 
spiritual  relationship  is  higher  than  the  natural,  so  the 
spiritual  family  is  more  perfect  than  the  natural  ;  and 
the  members  of  the  former  should  be  more  closely 
united  than  those  of  the  latter,  even  in  the  eyes  of  the 
world.  The  natural  family  must  be  broken  up  ;  the 
spiritual  family  will  never  be  dissolved.  Natural  re- 
lationship has  no  right  to  sever  spiritual  ties  ;  but  the 
spiritual  relationship  may  sever  natural  ties.  Jesus 
himself  teaches  that  spiritual  ties  are  more  sacred  than 
the  natural.  (Matt.  12  :  40.)  If  there  is  a  conflict  be- 
tween the  natural  and  the  spiritual  relations,  the 
former  must  be  sacrificed  to  the  latter.  "  He  that 
Joveth  father  or  mother  more  than  me  is  not  worthy 


166  CHRISTIAN    SOCIOLOGY. 

of  me  :  and  he  that  loveth  son  or  daughter  more  than 
me  is  not  worthy  of  me."  There  never  can  be 
sufficient  ground  for  separating  from  the  spiritual  re- 
lationship ;  but  this  relationship  may  "  set  a  man  at 
variance  against  his  father,  and  the  daughter  against 
her  mother,  and  the  daughter-in-law  against  her 
mother  in-law.  And  a  man's  foes  shall  be  they  of  his 
own  household."  In  the  early  Church  it  frequently 
occurred  that  entrance  into  the  spiritual  family  made 
one  hated  in  his  natural  family,  so  that  Christ's  word 
was  fulfilled  :  "  The  brother  shall  deliver  up  the 
brother  to  death,  and  the  father  the  child  ;  and  the 
children  shall  rise  up  against  their  parents,  and  cause 
them  to  be  put  to  death."  And  whenever  either 
earthly  or  spiritual  ties  must  be  severed,  there  can  be 
no  question  in  the  mind  of  the  Christian  as  to  his 
duty.  Whatever  the  earthly  relations  or  circum- 
stances may  be,  Christ's  command,  "  Follow  thou 
me,"  is  imperative. 


CHAPTER   VIII. 

DIVERSITY    IN    CHRISTIAN    SOCIETY. 

WHILE  a  living,  personal  relation  to  Christ,  on  the 
part  of  the  members,  is  the  basis  of  the  unity  of  Chris- 
tian society,  it  must  not  be  supposed  that  this  rela- 
tion, and  the  unity  resulting  therefrom,  produce  same- 
ness in  the  members,  or  uniformity,  Unity  is  not 
monotony,  but  it  is  life  that  springs  from  the  same 
principle.  Life  is  diverse  ;  and  the  higher  the  life, 
the  greater  the  diversity.  The  unity  of  Christians 
has  its  source  in  the  origin  of  their  spiritual  life  in 
Christ  and  in  the  development  of  that  life  through 
the  Spirit  which  he  gives.  But  as  Christ  makes  truly 
free  (John  8  :  31-30),  the  development  of  this  life  is 
a  development  in  liberty.  And  as  this  life  is  that  of 
persons,  not  of  things,  it  cannot  be  the  game  in  all 
respects  in  different  persons.  In  its  source  and  in 
its  constant  relation  of  dependence,  it  must  be  alike  in 
all.  That  is,  in  all  that  is  fundamental  in  Christianity 
and  essential  to  this  life,  Christians  must  be  alike. 
But  since  persons  differ,  and  are  capable  of  infinite 
variety  ;  since  they  are  surrounded  by  different  cir- 
cumstances, and  are  subject  to  different  influences  ; 
and  since  Christ  is  infinite  in  resources,  it  cannot  be 
expected  that  the  spiritual  life  should  be  exactly  the 
same  in  all  Christians,  nor  is  it  desirable  that  it  should 


108  CHRISTIAN   SOCIOLOGY". 

be.     While  there  is,  therefore,  unity  in  Christ,  there 
is  also  diversity  in  Christian  society. 

If  two  persons  were  exactly  alike  and  subject  to  ex- 
actly the  same  influences,  then  we  might  expect  the 
same  results.  But  no  two  are  alike,  nor  are  any  two 
subject  to  the  same  influences.  There  are  differences 
in  the  persons  themselves  ;  they  have  physical,  mental, 
emotional,  and  volitional  peculiarities.  These  consti- 
tutional peculiarities  are  by  no  means  removed  by  the 
Gospel  ;  but  it  adapts  itself  to  them  and  uses  them. 
But  besides  these  constitutional  differences,  there  are 
differences  in  training,  in  education,  and  in  surround- 
ings. All  these  tend  to  produce  variety.  There  is 
thus  already  an  endless  diversity  in  men  before  they 
accept  the  Gospel.  This  being  the  case,  the  results 
would  necessarily  be  different  even  if  the  same  spirit- 
ual influences  were  brought  to  bear  on  all.  But  there 
is  great  diversity  in  these  influences  themselves.  As 
thus  the  subjects  and  the  spiritual  influences  exerted 
on  them  differ,  the  results  are,  in  many  respects,  di- 
verse. Just  as  in  society  in  general  we  find  that  men 
are  alike  only  in  that  which  is  essential  to  humanity, 
while  in  other  respects  the  variety  is  endless,  so  in 
Christian  society  we  find  that  the  members  are  alike 
only  in  that  which  is  essential  to  Christianity  and 
which  constitutes  them  Christians,  while  in  other  re- 
spects there  is  the  greatest  di  versity.  The  very  nature 
of  the  case,  as  well  as  the  direct  teachings  of  the  Gos- 
pel, lead  us  to  expect  this  ;  and  history  and  observa- 
tion teach  us  that  it  is  the  case.  Nowhere  does  the 
Gospel  propose  to  destroy  individual  peculiarities,  so 
far  as  they  are  right ;  but  it  proposes  to  fit  itself  into 
them.  The  Gospel  is  very  adaptable  to  the  various 


DIVERSITY    AMONG   THE   APOSTLES.  109 

peculiarities  and  conditions  of  men.  Paul  becomes 
all  things  to  all  men,  and  in  this  he  was  a  true  repre- 
sentative of  the  Gospel. 

Already  in  the  first  disciples  there  is  a  striking  di- 
versity. This  is  evident  from  what  is  stated  of  them 
in  the  Gospels.  In  the  brief  accounts  of  them  there 
given,  the  peculiarities  of  Peter,  John,  and  Thomas 
are  made  specially  prominent.  The  writings  of  the 
different  apostles  also  differ  materially,  which  cannot 
altogether  be  explained  by  the  different  occasions  and 
aims  of  those  writings.  These  differences  show 
clearly  that  each  one  had  favorite  truths  on  which  he 
liked  to  dwell,  and  that  each  represented  particular 
phases  of  Christianity  and  a  particular  tendency  ; 
which  facts,  however,  do  not  mar  their  fundamental 
unity.  While  the  different  writers  of  the  New  Testa- 
ment have  marked  peculiarities,  the  most  prominent 
ones  are  found  in  Peter  and  Paul  and  John.  They 
have  distinct  types  of  doctrine,  around  which  the 
other  writings  may  be  grouped.  Peter  has  been  rec- 
ognized as  the  apostle  of  hope,  Paul  as  the  apostle  of 
faith,  John  as  the  apostle  of  love.  And  the  same  di- 
versity found  in  the  apostles  is  found  in  the  Church 
in  all  ages.  The  ages  differ,  and  the  men  in  them 
differ  from  one  another  and  from  those  of  other  ages. 
Generally,  an  age  has  its  favorite  truths  and  peculiar 
tendencies,  while  other  truths  recede  into  the  back- 
ground, and  other  tendencies  are  neglected.  The 
thoughts  and  interests  that  engross  the  attention  of 
one  age  yield  to  other  thoughts  and  interests  in  an- 
other age.  Ages,  like  men,  have  their  hobbies.  In 
no  age  is  the  Church  devoid  of  all  truth,  and  in  no 
age  has  it  all  the  truth  in  perfect  symmetry.  So  rich 


170  CHRISTIAN   SOCIOLOGY. 

is  the  Gospel  that  no  apostle  and  no  age  exhausts  it. 
And  for  the  fullest  view  of  the  Gospel,  we  must  not 
limit  our  study  of  its  workings  to  any  one  age,  but 
must  include  all  the  ages.  But  not  only  is  the  Church 
diverse  in  different  ages,  but  the  Christians  of  the 
same  age,  though,  in  the  main,  subject  to  the  same 
general  truths  and  tendencies,  differ.  Great  diversity 
may,  in  fact,  appear  in  those  who  labor  side  by  side 
in  the  same  church  and  in  the  same  cause.  We  need 
but  mention  Luther  and  Melanchthon,  who  were  so  in- 
timately connected  socially,  intellectually,  and  spirit- 
ually, and  were,  nevertheless,  so  different. 

To  get  a  clear  idea  of  the  diversity  prevalent  among 
Christians,  we  need  but  examine  any  Christian  con- 
gregation. We  shall  find  that  some  are  chiefly  emo- 
tional, that  others  are  more  intellectual,  others  more 
practical,  and  that  in  others  there  is  such  a  blending 
of  these  elements  that  it  is  difficult  to  tell  which  pre- 
dominates. Some  cherish  one  view  of  Christianity, 
others  another.  One  is  lost  in  faith,  and  Paul  is  his 
favorite  apostle  ;  another  delights  in  the  bright  pros- 
pects of  the  Christian,  and  Peter  is  his  favorite  ;  an- 
other is  lost  in  contemplation  and  love,  and  John  is 
his  beloved  disciple  ;  while  another  still  is  all  activity, 
and  James  is  his  favorite.  There  are  Marys,  and 
there  are  Marthas,  as  there  are  Johns  and  Peters. 
Thus  in  faith,  in  the  preference  for  particular  truths, 
in  emotions,  in  activity,  there  is  great  variety,  even 
on  the  part  of  those  who  are  subject  to  simliar  spirit- 
ual influences  and  are  intimately  associated  in  the 
same  Christian  work.  And  yet,  every  peculiarity,  so 
far  as  it  is  Christian,  represents  some  phase  of  Chris- 
tianity and  reflects  some  truth  of  the  Gospel.  And 


DIVERSITY    BETTER   THAN   MONOTONY.  171 

all  these  peculiarities  are  necessary  to  give  an  idea  of 
the  infinite  variety  and  the  exhaustless  richness  of 
Christian  truth. 

It  is  not  only  irrational,  but  also  an  evidence  of  ex- 
treme narrowness,  for  one  Christian  to  expect  all 
others  to  be,  to  think,  to  feel,  and  to  act  just  like  him- 
self. Were  persons  things,  and  were  religion  mechan- 
ical, then  Christians  might  all  be  made  machines  that 
look  and  run  alike.  Unfortunately,  a  mania  for 
monotony  has  frequently  afflicted  professors  of  re- 
ligion, and  this  species  of  insanity  is  not  yet  removed. 
All  through  the  history  of  the  Church  are  seen  re- 
pressive influences,  coercive  laws,  and  even  deadly 
persecutions,  in  order  to  substitute  a  lifeless  sameness 
for  the  diverse  forms  of  free,  spiritual  life.  Often 
has  it  been  forgotten  that  religion  deals  with  persons, 
and  that  it  forms  a  free  spiritual  life  which  is  as  vari- 
ous as  it  is  rich  ;  consequently,  it  has  frequently  been 
treated  as  if  it  dealt  only  with  things.  It  is  only  the 
blindness  of  ignorance  or  of  prejudice  that  charges 
Romanism  with  being  the  only  system  that  has  made 
this  mistake.  Protestant  sects,  too,  have  lost  sight  of 
the  inner,  personal,  spiritual  character  and  aims  of 
Christianity.  Instead  of  permitting  and  aiding  it  to 
develop  according  to  its  own  inherent  energy,  as  the 
grain  of  mustard  seed  develops  into  a  mustard  plant, 
many  who  claimed  to  be  its  divinely-appointed  guar- 
dians have  subjected  religion  to  foreign  influences 
which  were  subversive  of  its  principles  and  destructive 
of  its  very  essence.  That  religion,  like  genius,  is  not 
lawless,  but  is  a  law  unto  itself,  and  that  its  subjection 
to  other  laws  is  destructive  of  all  that  is  peculiar  and 
valuable  in  it,  has  often  been  ignored.  Repeatedly  a 


.172  CHRISTIAN    SOCIOLOGY. 

course  has  been  marked  out  for  religious  processes  and 
developments  different  from  that  laid  down  in  Scrip- 
ture ;  and  frequent  efforts  have  been  made  to  force 
religion  into  this  course  by  external  influences.  Not 
seldom  has  the  nature  of  the  Christian  religion  been 
misunderstood,  in  that  its  essence  was  regarded  as  law 
rather  than  Gospel,  bondage  rather  than  freedom. 
The  evils  that  have  sprung  from  this  view  are  many. 
Legitimate  diversity,  the  best  sign  of  healthy  life  ;  in- 
dividuality, personality,  peculiarity,  and  freedom  of 
conscience,  have  been  repressed  as  things  of  evil. 
Religion  has  been  regarded  as  a  fixed  mould,  into 
which  every  man  must  be  cast  in  order  to  be  re- 
ligious ;  whereas  the  cleansed  heart  is  the  mould  into 
which  religion  is  cast.  True,  religion  is  to  change 
the  man  into  its  likeness,  and  to  be  religious  he  must 
adapt  himself  to  its  requirements.  Nevertheless,  it  is 
just  as  true  that  religion  adapts  itself  to  individual 
peculiarities,  and  that  it  respects  man's  freedom  and 
his  idiosyncrasies.  That  religion  which  is  essentially 
the  same  in  all  ages  and  in  all  persons  is,  nevertheless, 
different  in  different  persons,  and  in  each  is  as  peculiar 
as  his  own  personal  peculiarity. 

Since  persons  already  differ  when  converted,  and 
since  the  spiritual  influences  to  which  they  are  sub- 
ject afterward  differ,  what  will  be  the  result  of  their 
spiritual  growth  ?  As  far  as  their  peculiarities  are 
wrong,  they  will  be  decreased.  The  tendency  to  pas- 
sion, self-will,  avarice,  worldly  ambition,  will  be 
overcome,  or,  freed  from  all  sin,  will  be  directed  in 
another  channel.  But  so  far  as  individual  peculiarities 
are  right,  religion  will  utilize  them,  and  spiritual 
growth  will  develop  them.  Growth  is  a  development 


GROWTH   A  DEVELOPMENT   OF   DIVERSITY.       173 

of  diversity.  The  less  developed  religion  is,  the 
more  monotonous  it  is.  Great  diversity,  therefore, 
if  in  harmony  with  the  Gospel,  so  far  from  being  an 
evidence  of  imperfection,  is  really  an  evidence  of 
great  spiritual  development.  The  diversities  are,  of 
course,  to  be  such  as  do  not  conflict  with  one  another, 
but  work  harmoniously  and  tend  to  the  same  end.  It 
must  be  diversity  in  unity,  different  branches  in  the 
same  vine,  many  members  in  one  body.  "  For  as  we 
have  many  members  in  one  body,  and  all  members 
have  not  the  same  office  ;  so  we,  being  many,  are  one 
body  in  Christ,  and  every  one  members  one  of  an- 
other." (Romans  12  :  4,  5.) 

As  we  find  variety  essential  to  the  perfection  of  na- 
ture, so  also  is  it  essential  to  perfection  in  the  king- 
dom of  God.  Real,  vigorous  life,  whether  natural 
or  spiritual,  promotes  variety.  Death  is  the  great 
leveller  ;  and  sameness  is  death.  A  thousand  marbles 
may  be  of  the  same  material,  of  the  same  size,  weight, 
shape,  and  appearance.  The  uniformity  and  same- 
ness may  be  perfect  ;  and  yet  there  is  not  the  slight- 
est unity.  Drop  the  marbles  from  the  hand  and  they 
will  fly  apart  ;  there  is  nothing  to  hold  them  together. 
}jut  take  a  tree,  an  organism,  and  from  the  lowest 
root  to  the  topmost  twig  the  variety  is  endless.  Yet 
the  unity  is  perfect.  The  same  is  true  of  all  kinds  of 
life  ;  there  is  no  sameness,  no  uniformity,  but  there 
is  unity.  The  law  of  death,  then,  is  sameness  ;  the 
law  of  life  is  diversity. 

Spiritual  diversity  fits  Christians  for  the  various 
offices  in  the  Church,  and  for  the  various  Christian 
duties.  The  work  to  be  done  by  Christians  is  diverse, 
and  different  powers  are  necessary  for  its  accomplish- 


174  CHRISTIAN   SOCIOLOGY. 

ment.  And  the  greater  the  diversity  of  powers,  the 
more  efficiently  can  the  cause  of  Christ  be  promoted. 
If  all  are  adapted  to  one  sphere  and  that  only,  then 
the  work  of  that  sphere  may  be  successfully  done, 
but  all  other  spheres  will  have  to  be  neglected.  But 
in  well-developed  Christian  society  this  is  not  the  case. 
Some  are  peculiarly  adapted  for  teaching  ;  others  for 
comforting  the  distressed,  relieving  the  poor,  and 
ministering  to  the  sick  ;  while  others  still,  with 
superior  business  tact,  are  best  adapted  for  managing 
the  business  affairs  of  the  Church.  Some  are  more 
receptive,  others  more  reflective,  and  others  more 
active  ;  some  for  counsel,  others  for  executing  plans. 
Some  have  fine  sociable  powers,  and  they  have  a 
special  sphere  and  one  of  great  usefulness.  If,  now, 
a  church  realizes  its  diverse  powers,  and  understands 
its  mission,  it  will,  if  truly  wise,  so  perfect  its  organ- 
ization that  the  peculiar  powers  will  be  so  utilized 
that  each  member  will  be  assigned  to  that  sphere  for 
which  he  is  best  adapted,  and  in  which  he  can  be 
most  useful.  And  these  special  natural  endowments 
are  developed  and  supplemented  by  grace,  so  as 
specially  to  fit  Christians  for  their  special  spheres. 
There  can  be  no  doubt  that  not  only  by  natural  gifts 
and  peculiarities  persons  are  fitted  for  special  spheres 
of  activity,  but  God  also  grants  special  help  and 
special  preparation  for  special  work.  There  are  Chris , 
tians  who  have  spiritual  genius  for  certain  depart- 
ments of  Christian  activity. 

On  this  subject  the  twelfth  chapter  of  First  Corin- 
thians is  worthy  of  thorough  study.  In  it  there  is  the 
most  complete  discussion  of  Christian  diversity  in 
unity  found  in  the  Scriptures.  And  the  same  figure 


ONE  BODY,  BUT  MANY  MEMBERS.       175 

(that  of  the  body)  which  is  used  to  teach  the  unity  of 
Christians,  is  also  used  to  teach  their  diversity. 
' '  Now  there  are  diversities  of  gifts,  but  the  same 
Spirit.  And  there  are  differences  of  administrations 
[offices  in  the  Church,  functions,  spheres  of  labor], 
but  the  same  Lord.  And  there  are  diversities  of 
operations  ['  the  various  effects  resulting  from  the  ex- 
ercise of  the  gifts  in  these  particular  ministries '],  but 
it  is  the  same  God  which  worketh  all  in  all.  But  the 
manifestation  of  the  Spirit  is  given  to  every  man  to 
profit  withal.  For  to  one  is  given  by  the  Spirit  the 
word  of  wisdom  ;  to  another  the  word  of  knowledge 
by  the  same  Spirit  ;  to  another  faith  by  the  same 
Spirit  ;  to  another  the  gifts  of  healing  by  the  same 
Spirit ;  to  another  the  working  of  miracles  ;  to  an- 
other prophecy  ;  to  another  discerning  of  spirits  ;  to 
another  divers  kinds  of  tongues  ;  to  another  the  inter- 
pretation of  tongues  :  but  all  these  worketh  that  one 
and  the  self-same  Spirit,  dividing  to  every  man 
severally  as  he  will.  For  as  the  body  is  one,  and  hath 
many  members,  and  all  the  members  of  that  one  body, 
being  many,  are  one  body  :  so  also  is  Christ.  For  by 
one  Spirit  are  we  all  baptized  into  one  body,  whether 
we  be  Jews  or  Gentiles,  whether  we  be  bond  or  free  ; 
and  we  have  been  all  made  to  drink  into  one  Spirit. 
For  the  body  is  not  one  member,  but  many."  The 
apostle  also  shows  that  the  different  members  need 
one  another,  and  that  all,  with  their  different  func- 
tions, are  necessary  to  constitute  a  perfect  body. 
"  If  the  whole  body  were  an  eye,  where  were  the 
hearing  ?  If  the  whole  were  hearing,  where  were  the 
smelling  ?  .  .  .  And  if  they  were  all  one  mem- 
ber, where  were  the  body  ?  But  now  are  they  many 


176  CHRISTIAN-   SOCIOLOGY. 

members,  jet  but  one  body."  This  diversity  of 
power  and  function  is,  at  the  same  time,  perfect  har- 
mony, and  is  so  ordered  "that  there  should  be 
no  schism  in  the  body  ;  but  that  the  members  should 
have  the  same  care  one  for  another."  The  result  of 
this  perfect  unity,  with  all  the  diversity,  is,  that 
"  whether  one  member  suffer,  all  the  members  suffer 
with  it  ;  or  one  member  be  honored,  all  the  members 
rejoice  with  it."  Summing  up  the  whole,  the  apostle 
says  :  "  Now  ye  are  the  body  of  Christ,  and  members 
in  particular.  And  God  hath  set  some  in  the  church, 
first  apostles,  secondarily  prophets,  thirdly  teachers, 
after  that  miracles,  then  gifts  of  healings,  helps,  gov- 
ernments, diversities  of  tongues.  Are  all  apostles  ? 
are  all  prophets  ?  are  all  teachers  ?  are  all  workers  of 
miracles  ?  have  all  the  gifts  of  healing  ?  do  all  speak 
with  tongues  ?  do  all  interpret  ?"  In  this  chapter 
Paul  is  the  apostle  of  diversity  as  well  as  of  unity  ;  or 
rather,  he  is  the  apostle  of  unity  in  diversity,  and  of 
diversity  in  unity.  He  does  not  merely  proclaim  the 
fact  of  this  diversity,  but  he  shows  that  it  is  wrought 
by  the  Spirit,  and  that  God  himself  appoints  different 
officers  and  a  diversity  of  gifts. 

Legitimate  diversity,  therefore,  instead  of  being 
deprecated,  should  not  merely  be  tolerated,  but  should 
be  appreciated  as  of  divine  appointment,  and  en- 
couraged as  essential  to  the  life  and  growth  and 
efficient  working  of  Christian  society.  Without 
it,  society  worthy  of  the  name  could  not  exist.  This 
diversity  in  unity  is  the  condition  for  all  profitable 
social  communion.  There  must  be  unity  to  hold  the 
members  of  the  spiritual  family  together,  to  constitute 
them  an  organism  ;  and  there  must  be  diversity 


DENOMINATIONAL   DIFFERENCES.  177 

enough  to  give  to  this  organism  the  variety  which  is 
essential  to  all  life.  If  all  the  members  were  alike, 
then  the  power  of  attraction  would  be  wanting,  and 
social  intercourse  would  be  as  tedious  as  unprofitable. 
Every  profitable  member  of  society  has  something 
that  the  others  have  not  ;  he  can,  therefore,  impart  to 
them  something  which  they  lack.  And  every  one,  to 
be  profited  by  society,  must  receive  from  others  some- 
thing he  lacks,  even  if  it  be  only  the  occasion  or  the 
impulse  to  benefit  them.  And  Christian  society  is 
profitable  and  perfect  in  proportion  as  its  diversity  is 
greatest  in  the  most  perfect  unity. 

The  doctrinal  and  practical  differences  among  Chris- 
tians are  made  most  palpable  by  the  existence  of 
the  different  denominations.  The  differences  thus 
brought  to  light  are  so  great  and  glaring  that  the  un- 
derlying unity  is  frequently  lost  sight  of  by  the  de- 
nominations themselves,  as  well  as  by  the  world. 
How  are  these  denominational  differences  to  be  re- 
garded as  affecting  Christian  society  ?  That  great 
evils  are  connected  with  the  present  denominational- 
ism  is  so  apparent  that  it  cannot  be  denied  and  need 
not  be  proved.  Subjects  of  minor  importance  are  fre- 
quently made  denominational  shibboleths,  and  are 
magnified  to  undue  importance.  Mint,  anise,  and 
cummin  are  tithed,  while  the  weightier  matters  of  the 
law  and  of  the  Gospel  are  neglected.  The  truth  that 
belongs  to  the  circumference  is  put  in  the  centre  of 
the  whole  system  ;  while  that  which  belongs  in  the 
centre  is  placed  on  the  circumference  or  lost  to  sight 
altogether.  The  existence  of  the  various  denomina- 
tions also  fosters  the  spirit  of  sectarianism.  This 
spirit  sometimes  leagues  itself  with  the  furies  of  preju- 


178  CHRISTIAN   SOCIOLOGY. 

dice  and  passion,  and  engenders  strife  and  wages  the 
most  ungodly  warfare,  in  the  very  name  of  God, 
against  Christian  brethren.  The  various  churches, 
even  when  not  at  war,  do  not  recognize  one  another 
and  co-operate  as  members  of  the  same  great  body. 
The  strength  of  the  churches,  that  should  be  concen- 
trated against  the  enemies  of  Christ,  is  often  spent  in 
destructive  warfare  against  one  another.  The  spec- 
tacle is  sad  and  the  havoc  great.  And  so  far  as  de- 
nominationalism  promotes  schism  in  the  body  of 
Christ,  it  must  be  condemned.  Yet  we  are  not  justi- 
fied in  an  unqualified  condemnation  of  the  division  of 
the  Church  into  different  denominations.  It  has 
already  been  shown  that  this  division  does  not  destroy 
the  real  unity  of  the  Church,  though  it  may  seriously 
interfere  with  the  visible  manifestation  of  that  unity. 
The  evils  now  arising  from  the  division  of  the 
Church  into  different  parties,  all  of  which  hold  the 
same  fundamental  truths,  are  by  no  means  necessarily 
connected  with  that  division.  These  evils  might  be 
removed,  and  yet  there  might  be  different  denomina- 
tions. And,  on  the  other  hand,  these  evils  might  ex- 
ist if  there  were  but  one  denomination.  Let  the 
spirit  of  Christ  reign  in  these  denominations,  and 
these  evils  will  vanish.  There  is  no  good  reason  why 
evangelical  churches  should  not  work  harmoniously, 
and  thus  promote,  separately  and  unitedly,  the  king- 
dom of  God.  This  harmonious  co-operation  often 
takes  place  now.  Frequently  churches  of  different 
denominations  are  on  better  terms,  and  more  inti- 
mately associated  in  Christian  work,  than  those  of  the 
same  name  and  in  the  same  synod  or  conference. 
And  with  the  present  state  of  the  Christian  world,  it 


DIVISIONS   PRECEDE    DENOMINATIONS.  179 

is  not  at  all  probable  that  the  abolition  of  the  denom- 
inations would  remove  the  differences  of  opinion  or 
end  the  controversies.  And  the  controversies  in  a 
denomination  are  often  far  more  bitter  and  unchris- 
tian than  those  between  different  denominations.  In 
the  Roman  Catholic  Church  the  fiercest  conflicts  have 
raged,  some  of  which  had  to  be  settled  by  the  sword. 
One  need  but  read  the  history  of  Nominalism  and 
Realism,  and  of  Port  Royal,  to  be  convinced  that 
great  gulfs  may  divide  parties  in  that  church,  which 
boasts  of  its  unity.  To  claim  that  the  removal  of  the 
denominations  would  be  the  end  of  strife,  shows  great 
ignorance  of  human  nature  as  well  as  of  church  his- 
tory. Probably  no  strife  between  evangelical  denom- 
inations was  ever  more  bitter  than  that  waged  in  the 
Lutheran  Church  in  the  post- Reformation  period. 

It  should  be  borne  in  mind  that  it  is  not  the  denom- 
inations that  create  divisions  in  the  Church,  but  that 
the  denominations  grew  out  of  divisions  which  existed 
before  they  arose.  The  natural  inference,  therefore, 
is,  that  the  real  divisions  would  continue,  even  if  the 
denominations  ceased.  In  the  present  state  of  Chris- 
tian society,  these  divisions  are  unavoidable  ;  and  the 
existence  of  different  denominations  may  be  regarded 
as,  in  some  respects  at  least,  a  blessing.  For  there  is, 
no  doubt,  more  peace  if  the  real  divisions  in  the 
Church  lead  to  a  separation,  than  there  would  be  if 
all  Christians  were  forced  to  exist  under  the  same  ex- 
ternal organization.  If  Abraham  and  Lot  cannot  live 
together  peaceably,  then  let  them  separate  peaceably. 

What  is  said  here  must  not  be  understood  as  the 
least  palliation  of  the  evils  connected  with  the  present 
divisions.  These  evils  need  no  exposure  ;  they  ex- 


ISO  CHRISTIAN   SOCIOLOGY. 

pose  themselves.  No  effort  should  be  spared  to  re- 
move them.  The  cure,  however,  cannot  be  effected 
by  removing  denominations  and  leaving  the  real  di- 
visions, but  only  by  the  removal  of  the  real  divisions. 
That  some  denominations  have  not  sufficient  ground 
for  a  separate  existence  is  evident  ;  and  such  will 
gradually  be  merged  into  others  or  die  a  natural  death. 
While,  however,  the  existence  of  different  denomina- 
tions continues,  let  them  recognize  the  Church,  which 
they  are  not,  but  of  which  they  are  only  a  part,  and 
to  which  their  brethren  of  other  denominations  also 
belong.  A  sect  that  arrogates  to  itself  exclusively 
the  prerogatives  of  the  Christian  religion,  and  de- 
nounces all  other  churches,  proves  that,  whatever  else 
it  may  have,  it  lacks  much  of  the  spirit  of  Christ.  So 
long  as  it  stands  on  the  foundation  of  Christ,  a  church 
has  a  right  to  claim  recognition  from  other  churches. 
Its  errors,  instead  of  being  winked  at,  are  to  be 
severely  criticised,  but  in  the  spirit  of  Christian 
charity.  In  all  the  efforts  in  behalf  of  Christ's  king- 
dom which  require  united  action,  there  should  be 
hearty  co-operation.  Let  each  church  work  in  its 
sphere,  not  hindering  other  Christians,  but  with  them 
aiming  at  the  accomplishment  of  the  same  great  pur- 
pose, which  lies  beyond  all  denominational  peculiari- 
ties and  which  is  greater.  The  different  churches, 
so  far  as  they  are  founded  on  the  truth,  will  then  de- 
velop different  phases  of  Christian  truth,  and  will  di- 
rect special  attention  to  different  departments  of 
Christian  activity.  Each  will  attract  those  to  whom 
its  peculiarities  are  best  adapted.  The  diversities  of 
Christians  will  then  find  the  proper  spheres  for  their 
exercise  in  the  different  denominations.  And  all  the 


APOSTLEG   OF   DIVEKS1TY   NEEDED.  181 

denominations  Avill  represent  that  diversity  in  unity 
.\vliicli  is  essential  to  the  perfection  of  Christian  society. 
There  are  already  many  things  to  indicate  that 
there  is  a  tendency  to  go  beyond  all  the  separatistic 
peculiarities  of  the  different  churches  to  a  common 
ground  beyond  them,  on  which  all  can  stand  and 
agree.  This  is  the  aim  of  the  Evangelical  Alliance 
and  of  various  other  Christian  unions.  The  tendency 
to  separate  into  factions,  which  began  already  during 
the  Reformation,  is  yielding  to  a  tendency  to  a  closer 
visible  union  of  Christians.  And  when  the  rio-ht  of 

o 

Christian  diversity  is  properly  recognized,  different 
denominations  will  perhaps  no  longer  be  a  necessity. 
This  recognition  does  not  imply  latitudinarianism  or 
indifferentism.  It  simply  implies  justice  and  truth. 
With  all  our  boasted  tolerance,  we  have  not  yet  risen 
to  this  recognition  ;  and  we  have  no  reason  to  boast 
of  a  proper  appreciation  of  Christian  diversity.  In 
an  age  almost  exclusively  practical  and  intensely  active, 
he  that  gives  himself  to  the  contemplative  side  of  re- 
ligion, and  cherishes  its  deep  mystical  elements,  must 
expect  to  be  ignored.  Are  we  not  in  danger  of  losing; 
our  appreciation  of  the  Johns  and  Marys,  in  our  de- 
votion to  busy  activity  ?  Indeed,  it  is  claimed  that 
the  Romish  Church  tolerates  diversity  more  than 
Protestantism  does,  and  that  it  also  knows  better  how 
to  utilize  this  diversity  ;  and  there  is  some  truth  in 
that  claim.  A  spiritual  genius,  with  no  law  but  that 
of  the  Christian  religion,  might  find  it  exceedingly 
difficult  to  move  unhindered  in  any  denomination. 
The  religious  thinker  may  seize  some  thought  that  has 
been  buried  for  ages,  and  give  it  special  and  deserved 
prominence.  Suspected,  unappreciated,  misunder- 


182  CHRISTIAN   SOCIOLOGY. 

stood,  calumniated,  he  may  be  compelled  to  move  in 
solitary  grandeur  among  men,  a  martyr  to  deep  con- 
viction and  to  unhonored  truth.  His  peculiarity  is 
shared .  with  no  other  ;  but  it  is,  nevertheless,  a 
peculiarity  that  is  worthy  of  recognition.  His  peculi- 
arity is  not  merely  legitimate,  but  it  is  demanded  by 
the  very  neglect  of  the  age  and  by  the  truth.  And  it 
may  contain  the  seed  of  needed  revolutions  and  of  the 
regeneration  of  the  Church. 

Christian  society  needs  apostles  of  unity  ;  but  it 
needs  as  much,  perhaps  more,  apostles  of  diversity. 
It  needs  a  full  recognition  of  the  existing  unity  ;  but 
it  needs,  just  as  much,  a  full  recognition  and  an  ap- 
preciation of  legitimate  diversity  among  the  followers 
of  Christ. 


CHAPTEE  IX. 

THE    RELATIONS    OF    CHRISTIAN    SOCIETY. 

THIS  chapter  is  to  be  regarded  as  partly  a  develop- 
ment, and  partly  a  synthesis,  of  the  preceding  chap- 
ters ;  it  will  also  serve  to  prepare  the  way  for  the 
Second  Part.  We  have  seen  how  Christian  society 
originated  ;  what  laws  Christ  gave  it,  and  how  he 
illustrated  them  in  his  life  ;  what  is  the  Christian 
view  of  humanity,  from  which  this  society  is  formed  ; 
what  the  character  of  the  members  of  the  spiritual 
brotherhood  is,  and  consequently  of  the  brotherhood 
itself  ;  how  the  members  of  the  brotherhood  recognize 
one  another  ;  what  their  unity  is  and  what  their  di- 
versity. The  attention  has  thus  far  been  directed  to 
the  consideration  of  the  nature  of  this  society,  and 
this  has  prepared  the  way  for  the  discussion  of  the 
relations  it  sustains. 

A  brief  glance  at  the  mission  of  this  society  will 
help  us  to  understand  these  relations.  Christian 
society  is  to  help  the  individual  members  in  their  own 
spiritual  development,  and  to  make  them  more 
efficient  laborers  in  the  kingdom  of  God.  The  mem- 
bers are  thus  helpers  to  one  another.  Many  of  the 
Christian  graces  can  only  be  developed  and  exercised 
in  society  ;  and  for  the  attainment  of  the  full  stature 
of  manhood  or  womanhood  in  Christ,  companionship 


184  CHRISTIAN   SOCIOLOGY. 

with  other  believers  is  essential.  In  this  spiritual  de- 
velopment of  the  members,  the  society  itself  reaps  the 
benefit,  since  the  growth  of  its  members  is  its  own 
growth.  In  its  development,  the  society  grows  in 
the  realization  of  divine  truth,  becomes  more  truly 
the  embodiment  of  it,  and  more  fully  the  representa- 
tive of  that  truth  to  the  world.  Many  believers  are 
mere  beginners  in  the  Christian  school  and  have  only 
learned  the  alphabet  of  religion  ;  the  Christian  virtues 
are,  as  yet,  only  seeds  and  germs  ;  they  are  to  be 
taught  and  disciplined  in  society  in  all  the  elements 
of  Christian  culture.  There  is  a  great  gulf  between 
the  real  and  the  ideal  Christian,  and  also  between  the 
real  and  the  ideal  Christian  society.  Believers  have 
truth,  but  not  yet  the  truth  in  its  fulness  ;  only 
ideally  are  they  representatives  of  Christ  and  his  Gos- 
pel ;  and  only  ideally  do  they  form  a  perfect  organ- 
ism. Generally.  Christ  and  his  apostles  give  a  picture 
of  the  ideal  society.  And  the  great  aim  of  the  growth 
of  Christian  society  is  to  bring  the  real  up  to  the 
standard  of  the  ideal  in  all  respects.  The  kingdom  of 
God  is  established  already  ;  but  it  is  also  yet  a  matter 
of  the  future.  It  was  at  hand  when  Christ  came  ; 
and  yet  he  taught  his  disciples  to  pray,  "  Thy  king- 
dom come."  The  coming  of  this  kingdom  is  gradual. 
All  spiritual  development  is  the  coming  of  the  king- 
dom of  God — that  is,  it  is  its  more  full  realization,  the 
bringing  of  the  real  up  to  the  ideal.  So  all  believers 
are  God's  children,  and  yet  all  their  growth  in  grace 
makes  them  more  really  his  children.  It  is  com- 
mon for  the  New  Testament  to  call  things  in  embryo 
what  they  only  become  after  they  have  attained  the 
perfect  development  of  which  they  are  capable. 


THE    MISSION   OF   CHRISTIAN   SOCIETY.  185 

Thus  it  speaks  of  believers  and  Christian  society  what 
they  are  potentially  and  ideally,  and  in  its  very  names 
it  gives  the  goal  to  be  sought,  not  the  one  already  at- 
tained. And  one  of  the  most  important  aims  of  Chris- 
tian society  is  to  lead  its  members,  and  thus  itself, 
toward  the  ideal  goal. 

In  their  associated  capacity  believers  are  also  more 
powerful  in  their  influence  on  the  world  than  they 
could  be  if  isolated.  In  their  union  there  is  strength. 
By  their  united  wisdom  and  by  their  hearty  co-opera- 
tion believers  can  accomplish  much  more  than  if  every 
one  worked  by  himself.  In  religion,  as  in  all  other 
things,  men  realize  that  for  the  accomplishment  of 
great  things  there  must  be  association,  organization, 
unity  of  plan,  and  harmony  of  action. 

With  reference  to  the  world,  Christian  society  has 
a  mission  of  the  utmost  importance.  The  life  im- 
parted to  it,  and  of  which  it  is  the  embodiment,  is 
communicative,  and  is  to  diffuse  itself  throughout 
humanity.  Christ's  parting  command  to  his  disciples 
was,  "  Go  ye  into  all  the  world,  and  preach  the  Gos- 
pel to  every  creature."  This  makes  the  mission  of 
Christian  society  world-wide,  a  fact  which  few  realize, 
but  which  is  of  the  utmost  importance.  The  whole 
earth  is  to  become  the  Lord's,  and  believers  are  the 
ones  who  are  to  make  disciples  of  all  nations.  Those 
who  have  been  leavened  by  the  Gospel  —  namely, 
Christian  society — are  to  be  the  leaven  of  the  rest  of 
humanity.  All  that  is  human  is  to  be  made  the  actual 
recipient  of  the  divine,  so  that  the  indwelling  of  God 
in  humanity  may  become  a  reality.  Not  only  are  all 
men  to  be  brought  to  the  Lord,  but  also  all  that  be- 
longs to  them  is  to  be  his. 


186  CHRISTIAN   SOCIOLOGY. 

Christian  society  is  thus  the  divinely-chosen  agency 
for  the  regeneration  of  mankind.  In  order  to  accom- 
plish this,  it  must  use  the  divine,  and  also  the  human 
and  the  earthly  means  within  its  reach.  Its  unceasing 
tendency  is  to  spiritualize  all  men,  and  to  consecrate 
all  material  objects  to  the  divine  purposes.  In  other 
words,  Christian  society  aims  at  the  redemption  of 
man  and  of  the  world  from  the  thraldom  of  sin  and 
from  the  dominion  of  evil. 

The  relations  of  Christian  society  are  arranged  with 
a  view  to  the  accomplishment  of  this  grand  mission. 
Instead  of  discussing  fully  all  these  relations  here, 
only  some  of  the  leading  ones  will  be  indicated. 

The  relation  to  Christ  and  to  the  Scriptures  may  be 
inferred  from  what  has  already  been  said.  They  are 
the  creative  source  of  Christian  society,  which  must 
always  sustain  to  them  a  relation  of  dependence. 
From  Christ  it  receives  its  life,  and  also  the  nourish- 
ment to  sustain  and  develop  that  life.  But  its  rela- 
tion is  not  merely  to  the  Christ  of  the  past,  but  also 
of  the  present  ;  not  to  Christ  as  absent,  but  as  here. 
Christianity  has  its  doctrinal  and  historical  basis  in  the 
New  Testament.  But  it  is  a  mistake  to  suppose  that 
all  the  evidences  of  its  truth  and  power  are  to  be 
found  in  the  past.  The  Bible  is  itself  a  witness  of 
the  truth  contained  in  it  ;  the  Church,  all  through 
the  history  of  its  development,  is  also  a  witness  to  the 
truth  ;  and  so  is  every  believer,  and  eo  is  the  whole 
body  of  believers.  And  there  is  a  present,  living, 
working  Christ,  who  is  the  same  yesterday,  to-day, 
and  forever  ;  he  manifests  himself  as  really  to  his 
disciples  now  as  he  did  eighteen  centuries  ago  ;  and 
he  as  truly  attests  to  the  spirit  his  saving  power  now 


THE    AVITXESS    OF    CHRISTIAN    SOCIETY.  1ST 

as  he  did  then.  His  attesting  power  perdures  through 
the  ages  and  is  made  manifest  to  every  believing 
heart. 

Christian  society,  as  immediately  related  to  Christ 
as  present,  is  the  embodiment  of  the  truth  of  Christ 
and  of  his  life.  This  spiritual  life  in  Christian  society 
is  a  perpetual  witness  for  the  truth  of  Christianity. 
To  its  possessor  it  attests  its  genuineness,  and  to 
others  it  is  also  an  evidence  of  the  reality  and  power 
of  Christianity.  Christian  society  is  thus  a  witness  of 
man's  spiritual  nature  and  needs  ;  that  he  is  more 
than  of  the  earth  earthy,  and  that  he  has  spiritual 
faculties,  spiritual  appreciation,  and  spiritual  instincts  ; 
it  is  also  a  witness  of  the  power  of  Christianity  to 
meet  these  needs  and  thus  to  accomplish  what  this 
earth  and  other  systems  have  failed  to  do.  Chris- 
tianity does  not  interfere  with  the  earthly,  but  it  sup- 
plements it,  doing  what  that  cannot.  The  spiritual 
brotherhood  is  a  mighty  living  witness  to  prove  that 
the  Gospel  is  perfectly  adapted  to  man  in  all  ages,  re- 
lations, and  circumstances  ;  and  its  marvellous  hu- 
manity is  a  strong  testimony  in  favor  of  the  divinity 
of  the  Gospel. 

But  while  this  society  is  an  embodiment,  ideally  at 
least,  of  Christ's  life  and  truth,  it  is  by  no  means  to 
take  the  place  of  Christ  and  the  Gospel,  so  as  to  un- 
dervalue them  or  set  them  aside  ;  but  as  a  witness  for 
them  it  is  to  be  the  means  of  leading  to  them.  Even 
when  organized  in  a  church,  this  society  cannot 
supersede  the  Gospel,  but  is  to  aim  to  make  that  Gos- 
pel all  the  more  prominent  and  potent.  Christ,  the 
Gospel,  and  the  Spirit  are  active  in  Christian  society 
and  through  it  ;  but  it  is  a  mistake  to  suppose  that 


188  CHRISTIAN    SOCIOLOGY. 

their  activity  is  confined  to  this  society,  or  that  in 
this  society  all  their  power  is  deposited.  They  may 
exist  and  act  without  this  society,  but  this  society 
cannot  exist  and  act  without  them.  It  must  not, 
therefore,  be  imagined  that  all  the  treasures  of  grace 
and  all  saving  power  is  committed  to  Christian  society 
to  dispense  as  it  pleases.  The  whole  body  of  be- 
lievers, as  well  as  the  individual  believer,  is  a  school- 
master unto  Christ  ;  it  thus  leads  to  him  who  dis- 
penses the  riches  of  grace,  and  from  whom  every  one 
who  gets  them  must  receive  them.  Whatever  human 
agencies  may  have  been  used,  the  regeneration  of 
every  soul  is  as  directly  a  divine  act  as  was  the  con- 
version of  the  first  disciple  of  Christ. 

The  moon  receives  its  light  from  the  sun,  and  then 
sheds  the  light  thus  received  on  the  earth.  The  moon 
is  a  real  blessing,  but  it  is  entirely  dependent  on  the 
sun  for  its  light  ;  it  cannot  take  the  place  of  the  sun, 
and  yet  all  the  light  it  gives  is  a  witness  of  the  exist- 
ence and  power  of  the  sun.  Such  is  the  relation  of 
Christian  society  to  Christ. 

It  is  more  difficult  to  state  exactly  the  relation  of 
Christian  society  to  the  Church.  The  main  points  of 
this  relation  have,  however,  already  been  indicated. 
The  Church  contains  Christian  society,  but  also  many 
who,  like  the  tares  in  the  parable,  are  locally  in  the 
kingdom  of  God  but  are  not  of  it.  There  is  also 
Christian  society  which  is  not  directly  formed  by  the 
Church.  Whenever  Christians  meet  they  form  Chris- 
tian society  ;  and  the  very  life  in  every  believer  is  a 
social  energy  impelling  him  to  seek  the  companion- 
ship of  those  who  have  the  same  faith.  So  that  inde- 
pendent of  the  associations  formed  directly  by  the 


ECCLESIOLOGY    NEEDS   DEVELOPMENT.  189 

Church,  there  are  also  many  voluntary  Christian 
associations  which  are  the  spontaneous  product  of  the 
social  tendencies  of  God's  children. 

Probably  no  subject  in  theology  is  more  in  need  of 
thorough  study  and  systematic  development  than 
Ecclesiology.  Especially  is  it  important  to  settle 
definitely  just  what  is  meant  by  the  Church.  Now  it 
is  used  in  a,  great  variety  of  senses,  and  often  very  in- 
definitely. Where  sects  are  numerous,  it  is  far  more 
easy  to  form  an  idea  of  the  churches  than  of  the 
Church  ;  and  where  but  one  Church  is  found,  it  is 
generally  viewed  as  the  Church.  It  is  evident  that 
the  visible  Church,  and  the  kingdom  of  God  as  de- 
scribed by  Christ,  are  not  synonymous  ;  and  it  is 
equally  evident  that  the  Church  of  to-day  does  not 
correspond  with  the  ideal  given  of  the  Church  by  the 
apostles.  If  we  adhere  to  the  distinction  between  the 
visible  and  the  invisible  Church,  we  shall  have  in  the 
latter  the  true  and  scriptural  idea  of  the  Church.  But 
here  we  are  chiefly  concerned  with  the  relation  of 
Christian  society  to  the  visible  Church. 

Whatever  voluntary  Christian  associations  may  be 
formed,  they  should  not  weaken  any  other  agencies 
of  Christ,  but  should  rather  seek  to  co-operate  with 
them.  All  of  them  are  needed  to  accomplish  the  re- 
demption of  the  world.  Least  of  all  can  voluntary 
Christian  associations  take  the  place  of  the  Church  ; 
they  are  rather  to  be  auxiliaries  of  the  churches. 
Even  among  believers  there  is  a  tendency  to  depre- 
ciate the  Church  with  its  organized  power,  its  sacra- 
ments, its  worship,  its  institutions  and  agencies.  In 
part,  some  of  the  churches  are  to  blame  for  this,  and 
the  tendency  itself  is  a  warning  to  them  to  be  more 


190  CHRISTIAN    SOCIOLOGY. 

circumspect.  But  this  state  of  tilings  is  also  largely 
due  to  carnal  seif-will,  to  the  undue  exaltation  of 
mere  opinion  on  the  part  of  the  individual,  and  to  de- 
preciation of  the  claims  of  the  spiritual  organism. 
There  is  a  development  of  the  individual  at  the  ex- 
pense of  society  ;  it  is  selfish  and  socially  destructive, 
and  it  wantonly  severs  family,  social,  and  religious 
ties.  This  disintegrating  process  a  true  sociology 
must  oppose,  however  much  it  may  maintain  the 
rights  of  individuals.  Every  true  believer  should  see 
his  indebtedness  to  the  Church,  and  should  recognize 
it  as  his  duty  to  work  for  the  progress  of  the  Church, 
so  that  it  may  attain  its  ideal.  The  believer  who  op- 
poses the  true  Church  of  Christ  attempts  to  cut  off 
the  limb  on  which  he  stands,  and  with  it  he  himself 
must  fall.  Christian  society,  therefore,  will  strive  to 
co-operate  with  the  Church,  and  will  labor  to  make  it 
the  most  perfectly-organized  form  of  Christian  asso- 
ciation. The  tnie  Church  should  be  viewed  by  all 
believers  as  the  right  hand  of  God  on  earth. 

With  all  its  imperfections,  the  Church  has  done  a 
great  work.  Even  the  Middle  Ages,  as  they  are  bet- 
ter understood,  add  to  her  glory.  She  has  been  the 
channel  for  the  communication  of  the  divine  power  to 
men,  and  has  been  God's  prophet  to  the  nations.  As 
a  grand  missionary  institution  she  has  civilized  and 
christianized  the  most  barbarous  people.  She  has 
been  the  conscience  of  nations,  in  that  she  made  them 
hear  the  thunderings  of  Sinai  ;  and  she  has  been  a  re- 
demptive power,  in  that  she  pointed  them  to  Calvary. 
But  these  facts  do  not  justify  the  exaltation  of  every- 
thing in  the  Church.  It  is  not  the  Church  in  its 
totality  which  has  been  such  a  blessing  to  humanity  ; 


CORRECT   APPRECIATION    OF    THE    CHURCH.       101 

hut  it  is  to  the  Christian  spirit,  to  the  truth,  and  to 
Christian  society  in  the  Church  that  the  world  is  so 
greatly  indebted.  There  have  been  many  errors  and  • 
wrongs  in  the  Church,  and  in  her  name  many  crimes 
have  been  committed  ;  it  was  not  by  these,  but  in 
spite  of  them,  that  the  cause  of  Christ  triumphed. 
Bad  men  have  been  raised  to  positions  of  the  greatest 
honor  and  power,  just  as  there  were  bad  men  among 
the  prophets,  and  a  Judas  among  the  disciples  ;  but 
even  the  wickedness  and  the  wrath  of  men  may  be 
made  to  praise  God.  Hence,  when  we  speak  of  the 
glory  of  the  visible  Church,  it  should  not  be  forgotten 
what  it  is  that  gave  her  that  glory,  and  what  elements 
in  her  would  have  turned  her  glory  into  shame. 
"  The  accurate  distinction  between  the  churchly  so- 
ciety and  the  Church  of  Christ  will  iirst  lead  us  to  the 
right  track. "  *  So  far  as  the  Church  is  subject  to 
Christ,  it  is  worthy  of  all  honor.  The  apostle  de- 
scribes this  Church  thus  :  "  Husbands,  love  your 
wives,  even  as  Christ  also  loved  the  church,  and  gave 
himself  for  it  ;  that  he  might  sanctify  and  cleanse  it 
with  the  washing  of  water  by  the  word,  that  he  might 
present  it  to  himself  a  glorious  church,  not  having 
spot,  or  wrinkle,  or  any  such  thing  ;  but  that  it  should 
be  holy  and  without  blemish."  f 

The  Christian  spirit  is  free  spontaneity  ;  and  while 
by  its  own  choice  it  submits  to  all  lawful  authority,  it 
is  sublimely  independent.  It  wants  room  and  oppor- 
tunity to  act  out  its  impulses,  and  to  body  forth  in 
freedom  the  mighty  energies  working  within.  This 
is  its  privilege,  its  right,  and  its  duty.  The  Church 
cannot  determine  just  how  this  free  spirit  must,  under 

*  Van  Oosterzee's  Dogmatics,  p.  705.  f  Eph.  5  :  25-27. 


192  CUmSTJAN   SOCIOLOGY. 

all  circumstances,  express  itself.  No  external  laws, 
but  its  own  spiritual  affinities,  must  determine  its  asso- 
ciations. It  is  self-evident  that  Christ  and  the  Scrip- 
tures determine  the  sphere  of  these  affinities.  The 
Church  must  not  suppress  this  energizing  spirit,  teem- 
ing with  thoughts  and  emotions  and  inspirations  ;  it 
has  no  right  to  repress  Christian  spontaneity  and  lib- 
erty. There  may  be  occasions  when  the  law  of  God 
and  the  law  of  a  church  are  in  conflict,  and  then  the 
former  is  absolute.*  The  Church  is  made  for  Chris- 
tian society,  not  Christian  society  for  the  Church. 
The  Church  has  value  only  so  far  as  it  accomplishes 
God's  purposes,  and  helps  the  individual  and  society. 
It  is,  like  all  other  divine  agencies,  means,  and  not  an 
end  ;  it  exists  for  the  glory  of  God  and  for  the  salva- 
tion of  man.  When,  however,  it  is  made  an  end  in 
itself,  and  Christian  society  is  regarded  merely  as  the 
means  to  attain  that  end,  then  the  true  idea  of  the 
Church  is  lost  and  its  aim  is  perverted.  Christ  him- 
self came  to  minister,  not  to  be  ministered  unto  ;  f  and 
the  Church  is  to  be  like  its  Lord  in  this  respect,  in- 
stead of  attempting  to  rule  where  Jesus  served.  But 
if  the  same  mind  that  was  in  Christ  is  not  in  a  church, 
then  it  may  be  necessary  to  assert  heroically  the  rights 
of  the  individual  and  of  Christian  society.  Even  if 
there  are  only  two  believers  to  form  Christian  society, 
they  have  the  promise,  "  Where  two  or  three  are 
gathered  together  in  my  name,  there  am  I  in  the 
midst  of  them. V  4  And  these  two  will  form  a  true 

*  Acts  4  :  19-20  ;  5  :  29.  f  Matt.  20  :  28. 

\  Matt.  18  :  20.  There  ma}'  be  times  when  such  association, 
even  when  opposed  by  a  church,  is  necessary  We  need  but  re- 
fer to  the  free  associations  before  the  Reformation,  as  well  as  to 
those  at  the  beginning  of  Pietism  and  Methodism. 


11ELATION    OF    THE    CHUKCH    TO    THE    STATE.      193 

church  of  Christ,  while  a  vast  multitude,  organized 
into  a  band,  may  sustain  to  it  the  relation  which  the 
Jews  in  the  Garden  of  Gethsemane  sustained  to 
Christ. 

All  that  can  be  done  by  Christian  Sociology  to 
bring  the  true  Church  into  the  very  highest  appre- 
ciation, it  should  do  ;  but  the  best  way  to  do  this  is 
by  drawing  a  distinction  between  the  true  and  the 
false,  and  by  promoting  the  development  of  the  real 
Church  toward  the  ideal  New  Testament  Church. 
This  can  now  be  the  better  accomplished,  because  the 
days  for  the  Church  as  a  hierarchy  are  past,  and  be- 
cause the  evangelical  Church  is  itself  promoting  the 
true  idea  of  the  Church. 

The  relation  of  the  Church  to  the  State  is  not  a 
burning  question  in  America,  as  it  is  in  Europe,  since 
we  have  no  union  of  Church  and  State.  In  the 
United  States  the  question  could  hardly  have  arisen, 
whether  the  Church  would  ever  be  absorbed  by  the 
State.*  But  the  relation  of  religion  and  of  Christian 
society  to  the  State  is  a  vital  question  for  America  as 
well  as  for  Europe,  and  it  is  a  subject  which  is  excit- 
ing more  attention  than  formerly.  "While  some  are 
working  to  secure  the  recognition  of  God  in  the  Con- 
stitution of  the  United  States,  others  are  working  to 
prevent  the  appointment  of  chaplains,  the  recognition 
of  Sunday,  and  everything  else  that  savors  of  religion, 
by  our  Government. 

Christianity  is  a  spiritual  power,  which  tries  to  es- 

*  Richard  Rothe,  of  Heidelberg,  following  the  lead  of  Hegel, 
thought  that  the  State  is  destined  to  perform  all  the  functions 
now  performed  by  the  Church,  and  that,  consequently,  the  latter 
will  be  absorbed  by  the  former. 


194  CHRISTIAN    SOCIOLOGY. 

tablisli  and  perpetuate  itself  by  spiritual  means,  and 
by  earthly  instrumentalities  so  far  as  they  are  right 
and  promote  divine  truth.  In  the  State  Christian  so- 
ciety can  demand  protection  in  the  exercise  of  its 
rights.  But  it  has  no  right  to  interfere  with  the  lib- 
erty of  others,  and  to  demand  that  they  shall  give  up 
their  religious  views.  Coercion  in  spiritual  matters  is 
totally  at  variance  with  the  spirit  of  the  Christian  re- 
ligion. The  laws  may  protect  Christian  society  in  its 
religious  exercises  ;  but  they  cannot  be  properly  used 
to  coerce  men  to  become  Christian.  Even  the  recog- 
nition of  God  in  the  Constitution  seems  mockery,  so 
long  as  he  is  not  recognized  by  the  people  in  their 
hearts.  To  say  that  we,  the  people  of  the  United 
States,  recognize  Almighty  God,  when  it  is  patent  to 
every  one  that  we  do  not,  is  a  glaring  falsehood.  It 
is  better  to  work  for  the  recognition  of  G  od  in  the 
heart  of  the  nation,  so  as  to  bring  the  people  up  to 
the  point  that  we  can  say  with  truth  in  the  Constitu- 
tion that  we  recognize  him. 

This  suggests  a  radical  evil  which  Christian  society 
is  called  on  to  remove — namely,  the  tendency  to  make 
hobbies  of  mere  words  and  externals,  instead  of  work- 
ing to  promote  deep  and  vital  heart-religion.  It  is 
the  mission  of  this  society  to  christianize  the  State, 
not  to  secure  an  empty  recognition  of  religion.  The 
Government  is  to  be  made  more  and  more  a  real  the- 
ocracy ;  but  this  can  only  be  done  by  making  the 
truth  of  God  supreme  in  the  hearts  of  men.  When 
that  is  done,  then  everything  else  will  follow.  This 
is,  perhaps,  a  slow  work,  done  largely  "  without  ob- 
servation ;"  but  it  is  evidently  the  work  incumbent  on 
Christian  society.  Christianity  should,  indeed,  rule 


VALUE  OF  CHKISTIAN  SOCIETY  TO  THE  STATE.    195 

the  State,  but  only  by  making  the  citizens  free  in 
Christ,  so  that  they  will  themselves  choose  what 
Christianity  demands. 

If  laws  are  enacted  which  are  in  conflict  with  the 
believer's  conscience,  then  he  must  submit  to  the  pun- 
ishment for  violating  the  laws,  rather  than  violate  his 
conscience.  I^o  effort  should  then  be  spared  to  re- 
move such  laws.  Indeed,  Christian  society  may  do 
the  State  good  service  in  the  efforts  to  secure  such 
laws,  and  such  only,  as  arc  right  and  will  prove  a 
blessing  to  the  community.  Even  if  there  can  be  no 
direct  religious  legislation,  the  moral  standard  of  the 
Gospel  may  be  made  the  ideal  for  the  State.  A  Chris- 
tian spirit  should  pervade  the  laws,  instead  of  the 
atheistic  spirit  which  some  would  infuse  into  them. 
And  it  is  especially  important  to  recognize  the  rela- 
tion of  man  to  man  as  given  by  Christ,  instead  of  the 
selfish  and  clannish  theories  which  low  politicians  are 
apt  to  advocate.  Instead  of  heathen  or  atheistic  no- 
tions, the  real  brotherhood  of  man  should  be  ad- 
vocated. 

In  relation  to  the  State,  Christian  society  can  do 
much  to  promote  its  ends  by  showing  the  beauty  of 
its  theories  in  their  practice.  There  is  a  conquering 
power  in  the  ethical  truths  of  the  Gospel,  when  their 
Avorking  is  contrasted  with  the  maxims  of  the  world. 
But  this  society  is  also  called  on  to  take  an  active  part 
in  politics.  The  State  needs  and  deserves  the  very 
best  men  in  its  various  departments,  and  its  purest 
men  should  be  its  leading  politicians.  If  they  refuse 
places  of  trust,  is  it  a  wonder  if  demagogues  occupy 
and  abuse  them  ?  If  believers  did  their  political 
duty  religiously,  there  would  soon  be  but  few  places 


19rt  CHRISTIAN    SOCIOLOGY. 

where  men  of  bad  character   could  carry  important 
elections. 

Aside  from  all  religious  legislation,  the  spiritual 
brotherhood  in  a  State  has  a  large  and  important 
sphere  for  the  exercise  of  its  political  arid  moral  influ- 
ence, in  which  it  can  claim  the  co-operation  of  all 
patriots,  whether  Christian  or  not.  To  this  sphere 
belong  education  ;  the  suppression  of  all  publications 
which  vitiate  the  morals  of  the  people,  especially  of 
the  young  ;  temperance  ;  marriage  and  divorce  ;  the 
removal  of  the  social  evil,  and  the  like.  Many  ques- 
tions connected  with  commerce  and  trade,  and  with 
the  relation  of  employer  and  employe,  ought  to  be 
viewed  in  the  light  of  Christian  ethics.  There  are,  in 
fact,  always  vital  and  burning  questions  enough  in 
politics  to  engage  the  most  serious  attention  and  the 
most  earnest  efforts  of  Christian  society. 

As  we  are  now  discussing  other  than  spiritual  rela- 
tions, it  becomes  a  question  of  moment,  How  far  may 
Christian  society  sustain  worldly  relations  and  rela- 
tions with  non-believers  ?  Man's  physical  nature  has 
rights  and  needs,  as  well  as  the  spiritual.  Christianity 
does  not  sympathize  with  the  gnostic  view  that  mat- 
ter is  evil  in  itself,  and  that  therefore  its  power  must 
be  suppressed.  When  this  view  found  expression  in 
the  Church  in  various  forms  of  asceticism  and  in  the 
torture  of  the  body,  it  was  evidently  a  perversion  of 
Christ's  teachings.  He  does  not  pray  that  his  dis- 
ciples should  be  taken  out  of  the  world,  but  that  they 
should  be  kept  from  the  evil.*  Believers  must  en- 
gage in  worldly  occupations  and  attend  to  worldly 

*  John  17  :  15. 


RELATION  OF  BELIEVERS  TO  NOX-BELIEVERS.    197 

affairs,  and  they  are  also  obliged  to  associate  with  men 
who  are  not  spiritual. 

So  far  as  worldly  affairs  are  right  and  necessary,  be- 
lievers ought  to  engage  in  them.  In  doing  this  they 
adapt  themselves  to  the  divine  arrangement  and  do 
God's  will.  They  are  to  be  in  the  world,  but  not  of 
it  ;  not  worldly-minded  or  conformed  to  the  world, 
but  spiritual  in  mind  in  the  midst  of  their  worldly  avo- 
cations. This  leaves  a  large  variety  of  occupations 
which  the  Christian  may  enter,  but  there  are  also 
many  which  he  cannot  enter  and  yet  maintain  his 
Christian  character. 

More  important,  perhaps,  is  the  question,  how  far 
the  believers  may  enter  into  relations  with  non-believ- 
ers. They  can,  of  course,  enter  into  no  relations 
which  can  in  any  way  be  regarded  as  a  compromise 
of  the  Christian  character.  This  is  the  general  rule  : 
Christian  society  can  associate  with  all,  so  far  as  its 
aims  and  theirs  agree,  and  so  far  only.  Simple  and 
self-evident  as  the  law  seems  to  be,  it  is  of  immense 
significance  for  Christian  society  as  a  whole,  as  well 
as  for  all  Christian  social  circles  and  individuals.  It 
is  a  law  to  which  there  are  no  exceptions,  and  it  ap- 
plies to  all  Christian  association  Its  full  apprehen- 
sion and  its  consistent  practice  are  of  inestimable 
value  ;  therefore  the  careful  consideration  of  the  rule 
is  of  importance.  Indeed,  the  practice  of  this  simple 
rule  would  produce  a  great  revolution  in  society. 

Nothing  must  be  done  by  believers  in  their  associa- 
tions with  non-believers  that  will  compromise  the 
truth.  Better  avoid  the  ungodly  than  do  this.  In 
this  association,  it  must  be  understood  that  all  errors 
in  doctrine  and  evils  in  practice  are  reprobated  by  the 


198  CHRISTIAN    SOCIOLOGY. 

Christian.  Nor  must  Christian  society,  by  its  asso- 
ciations with  the  worldly,  endanger  its  own  faith. 
There  may  be  times  and  occasions  when  a  decided  re- 
jection of  unbelievers  and  antagonism  to  heretics  are 
a  duty.  When  the  Church  is  first  established,  or 
when  Christian  society  is  not  yet  well  grounded  in  the 
faith  and  is  liable  to  contamination,  an  entire  social 
separation  from  those  holding  false  doctrines  may  be 
necessary.*  Harshness  with  purity  is  better  than  a 
false  leniency  with  corruption.  "  First  pure,  then 
peaceable,"  is  the  rule  of  the  wisdom  that  is  from 
above.  Safeguards  are  necessary  in  the  relations  of 
believers  to  unbelievers,  but  especially  in  relation  to 
those  who  are  avowed  opponents  of  the  truth  and  are 
open  teachers  of  pernicious  error. 

Keeping  well  in  mind  these  cautions,  believers  can 
enter  into  many  intimate  relations  with  those  who  are 
worldly,  and,  indeed,  often  circumstances  make  such 
relations  inevitable.  There  can,  of  course,  be  no  such 
heart  and  soul  fellowship  as  with  a  fellow-believer  ; 
but  in  many  pursuits  there  may  be  hearty  co-opera- 
tion. Frequently  society  is  controlled  rather  by  an- 
tipathies and  antagonisms  than  by  affinities  and  har- 

*  False  teachers  which  sneak  into  houses  and  try  to  lead  per- 
sons astray,  are  to  be  avoided.  In  ancient  times,  such  seemed 
especially  to  seek  influence  over  women.  2  Tim.  3  :  6.  John,  in 
his  second  epistle.  10, 11,  warns  against  hospitality  to  false 
1  Ciichers,  no  doubt  because  of  the  danger  of  being  a  sharer  in 
their  evil  deeds  and  of  becoming  contaminated  by  false  doctrine. 
"  If  there  come  any  unto  you.  and  biing  not  this  doctrine  [llie 
doctrine  of  Christ],  receive  him  not  into  your  house,  neither  bid 
him  God-speed  ;  for  he  that  biddeth  him  God-speed  is  partaker 
of  his  evil  deeds."  See  also  Phil.  3:2;  Gal.  1  :  8,  9  ;  1  Cor. 
16  :  22. 


THE    AFFINITIES   AND   HARMONIES.  190 

monies.  This  is  true,  in  many  instances,  even  of  the 
relation  between  believers.  Where  all  the  great  es- 
sentials of  religion  unite  them,  some  non-essential 
opinion,  or  ceremony,  or  form  of  government  may 
separate  them.  Even  if  the  unifying  is  to  the  repel- 
ling power  as  a  million  to  one,  the  latter  may  gain  the 
day.  Instead  of  letting  antipathies  and  antagonisms 
be  the  ruling  factors  in  society,  why  not  give  the 
affinities  and  harmonies  an  equal  chance  ?  As  far  as 
men  do  agree,  so  far,  if  it  can  be  done  without  com- 
promising truth  and  character,  they  ought  to  co- 
operate. Thus,  evangelical  Christians  can  unite  on 
all  the  essential  doctrines  of  Christ,  and  can  co-operate 
in  all  great  spiritual  movements.  In  doctrine,  in 
spirit,  in  work,  they  are  sufficiently  united  to  prove 
to  the  world  that  evangelical  Christendom  is  one. 
The  society  of  evangelical  Christians  differs  greatly  in 
doctrine,  worship,  government,  and  methods  of  work 
from  Roman  Catholic  society  ;  but  on  many  doctrinal 
points  they  agree,  and  so  far  they  can  work  together 
for  the  promotion  of  these  doctrines.  Then,  they  can 
unite  in  opposing  infidelity,  worldliness,  vice,  and 
crime  ;  and  they  can  co-operate  in  many  charitable 
movements  without  detriment  to  either  party.  So  far 
as  the  Catholic  Church  represents  the  truth  in  doctrine 
and  in  works,  it  sheds  a  lustre  on  Christianity  ;  and  it 
is  a  strange  infatuation  which  delights  in  besmirching 
this  lustre,  and  even  in  hiding  it  behind  the  clouds  of 
error  and  corruption  in  that  Church.  Evangelical 
society  may  feel  in  conscience  bound  to  oppose  the 
peculiar  tenets  of  Universalists,  Unitarians,  Sweden- 
horgians,  and  many  others  ;  but  while  doing  this  even 
with  an  apostle's  anathema,  why  not,  at  the  same 


200  CHRISTIAN    SOCIOLOGY. 

time,  admit  that  evangelical  society  can  go  a  great 
way  with  them,  and  that  in  opposing  atheistic  mate- 
rialism, political  corruption  and  vice,  and  in  advocat- 
ing great  moral  reforms,  they  may  be  intimate  and 
powerful  associates  ?  Even  with  the  Jews,  Christian 
society  may  go  much  farther  and  more  intimately  than 
is  now  the  case.  They  are  essentially  one  with  Chris- 
tians in  upholding  monotheism  and  the  spirituality  of 
worship,  also  in  the  reverence  for  the  law  and  the 
prophets,  as  well  as  in  many  other  moral  and  religious 
views  and  practices.  The  light  which  their  learning 
throws  on  the  Old  Testament  is  the  heritage  of  the 
Christian  Church  as  well  as  of  Israel.  Against  athe- 
ism and  various  forms  of  infidelity  the  Hebrews  may 
be  specially  powerful.  Why,  if  it  can  be  done  with- 
out compromise,  should  not  Christian  society  and 
Israel  go  together  in  religion  and  morals,  until  their 
ways  separate  ? 

We  might  go  on  indefinitely,  showing  how  the  rule 
applies  to  worldly  men  of  various  classes,  to  Moham- 
medans, and  even  to  the  heathen.  But  enough  has 
been  said  to  indicate  the  meaning  and  application  of 
the  law  that  Christian  society  may  associate  with  all, 
so  far  as  its  aims  and  theirs  agree,  and  so  far  only— 
always  keeping  in  mind  the  cautions  given  above. 
The  general  adoption  of  this  law  -would  greatly  aug- 
ment the  power  of  Christian  society,  while,  at  the 
same  time,  believers  would  be  safe,  since  this  safety 
is  a  fundamental  condition  of  the.  association.  By  this 
association  Christian  society  would  gain  the  co-opera- 
tion of  others  on  all  points  wherein  they  are  agreed. 
Besides,  the  superior  truth  and  power  of  Christian 


CHEISTIAN   SOCIETY   AND    EDUCATION.  201 

society  would  also  be  made  more  manifest  to  non- 
believers  by  such  association  and  co-operation. 

From  the  rule  just  discussed,  it  is  a  legitimate  de- 
duction that  association  will  be  complete,  perfect,  and 
intimate  in  proportion  to  the  agreement  of  those  who 
are  parties  to  the  association,  which  explains  the  fact 
that  believers  can  associate  with  one  another  more  fully 
than  with  others  in  all  spiritual  matters.  The  correct- 
ness of  this  inference  all  will  admit  ;  and  its  truth 
helps  to  prove  the  correctness  of  the  rule  whence  it  is 
drawrn. 

In  education  Christian  society  has  a  deep  interest. 
The  spirit  of  Christ  is  a  spirit  of  wisdom  and  of 
knowledge,  and  it  impels  its  possessor  to  seek  to  com- 
prehend the  deep  things  of  God.  Only  a  perverted 
view,  which  places  religion  in  the  emotions  or  the 
will,  and  ignores  the  intellect,  can  depreciate  knowl- 
edge. The  truth  which  the  Christian  loves  he  will 
also  try  to  comprehend.*  There  is  much  in  the  Gos- 
pel for  the  illiterate  ;  but  there  are  also  many  things 
which  can  be  understood  only  by  the  scholar.  For 
its  own  sake  Christianity  must,  therefore,  foster  ed- 
ucation. The  masses  are  to  be  enlightened,  so  as  to 
enable  them  the  better  to  appreciate  God  and  his 
truth,  and  to  make  them  better  and  happier. 

Christian  society  is,  of  course,  chiefly  interested  in 
spiritual  culture,  and  therefore  lays  special  stress  on 

*  There  is  much  truth  in  the  saying  of  John  Picus,  Prince  of 
Mirandola  :  "  Philosophy  seeks  the  truth,  theology  finds  it,  re- 
ligion possesses  it."  But  healthy  religion  does  not  want  to 
possess  the  truth  blindly  ;  it  also  wants  to  understand  and  com- 
prehend what  it  possesses.  The  impulse  of  religion  is  both  to 
produce  faith  and  knowledge,  Pistis  and  Gnosis. 


202  CHRISTIAN   SOCIOLOGY. 

religious  education.  In  a  country  where  there  are 
few  parochial  schools,  and  in  which  the  public  schools 
give  no  religious  instruction,  or  next  to  none,  this  sub- 
ject is  worthy  of  special  attention.  How  are  the  chil- 
dren to  receive  the  needed  religious  instruction  ?  The 
subject  becomes  the  more  important  and  difficult  if 
but  few  of  the  children  attend  divine  services,  and 
but  few  receive  catechetical  instruction.  The  home 
is  undoubtedly  the  place  for  the  earliest  religious  cul- 
ture. But  how  is  it  if  the  home-life  is  very  defective, 
if  the  parents  are  not  religious,  or  if  they  are  indiffer- 
ent, or  have  not  the  education  themselves  to  instruct 
their  children  ?  The  Sunday-school  is  doing  a  grand 
work  ;  but  however  efficient  it  may  be,  its  one  hour 
of  instruction  a  week  cannot  possibly  do  the  work 
needed.  With  all  our  boasted  education,  the 
thorough  religious  instruction  of  the  young  is  sadly 
neglected,  and  this  neglect  is  telling  on  the  churches 
and  on  society.  It  is  not  a  superficial  knowledge  of 
religious  facts  and  a  mere  smattering  of  knowledge 
that  are  needed,  but  real  education  and  thorough  dis- 
cipline. In  many  quarters,  where  better  things  might 
be  expected,  the  defect  in  religious  training  and  the 
ignorance  of  religious  truth  are  as  sad  as  they  are  as- 
tounding. It  is  sincerely  to  be  hoped  that  Christian 
society  will  appreciate  the  fact  that  the  religious  ed- 
ucation of  the  young  and  of  the  masses  is  a  burning 
question  which  demands  a  speedy  solution. 

This  society  is  also  interested  in  the  higher  educa- 
tion in  all  departments  of  learning,  and  it  fosters  col- 
leges and  universities.  All  truth  is  harmonious  and 
of  God.  It  is  only  science  and  philosophy,  falsely  so 
called,  which  are  dangerous.  But  that  makes  it  the 


REASON    AND   FAITH.  203 

more  urgent  to  get  beyond  these  to  the  true  philoso- 
phy and  science.  Religion  can  neither  be  created  rior 
destroyed  by  science  ;  it  has  its  sure  basis  in  man  and 
in  God.  With  the  sublimest  confidence  the  believer 
can  encourage  all  true  culture,  assured  that  it  must 
lead  up  to  God.  It  is  not  depth  he  has  to  fear,  but 
ghallowness  which  vaunts  itself  as  profundity. 
Reason  and  faith  are  no  more  antagonistic  than  are 
spirit  and  matter,  the  divine  and  the  human  ;  but  the 
difficulty  is  to  determine  exactly  the  sphere  of  each. 
Reason  has  its  domain  ;  when  it  leaves  that  and  en- 
ters another,  it  is  an  intruder  arid  a  robber  ;  and  the 
same  must  be  said  of  faith.  It  is  not  reason  in  its 
proper  sphere  which  faith  has  to  fear,  but  mere  em- 
piricism substituted  for  the  rational. 

Christian  society  is  destined  to  pass  from  faith  to 
faith,  and  from  knowledge  to  knowledge.  In  crises, 
it  may  be  called  to  pass  also  through  doubt  to  faith, 
through  error  to  truth,  through  false  philosophy  and 
science  to  the  true.  Rationalism,  pantheism,  pessim- 
ism, positivism,  materialism,  and  the  like,  are  not 
ghosts  which  can  be  banished  with  an  anathema  or 
with  the  sign  of  the  cross  ;  but  they  must  be  mastered, 
and  by  the  severest  logic  and  the  strictest  science  must 
be  shown  to  be  defective.  Christian  society  cannot 
afford  to  stand  before  them  and  tremble,  nor  can  it 
turn  its  back  on  them  ;  but  it  must  dialectically  pass 
through  them  and  beyond  them.  Its  scholars  must 
go  back  of  evolution  to  find  the  Creator,  and  in  the 
laws  of  evolution  they  must  find  the  laws  of  God. 
And  if  it  should  happen  that  the  greatest  names  in 
science  are  atheistic,  then  there  comes  a  loud  call  to 
Christian  society  to  furnish  masters  in  science  ;  for  in 


204:  CHRISTIAN   SOCIOLOGY. 

God's  kingdom  science  and  philosophy,  as  well  as  all 
other  powers,  are  to  be  consecrated  to  God. 

Christian  society,  therefore,  cannot  be  indifferent 
to  the  highest  learning,  nor  can  it  afford  to  oppose  it  ; 
but  it  must  seek  to  promote  it  to  the  utmost.  As  in 
the  past,  so  now  will  it  be  found  that  all  attacks  serve 
to  make  believers  more  fully  conscious  of  the  truth, 
and  to  develop  and  purify  that  truth.  The  fire 
through  which  divine  truth  passes  separates  the  dross 
from  the  gold.  Christianity  esteems  truth  above  all 
other  things  ;  if,  therefore,  the  truth  could  overthrow 
religion,  Christianity  itself  would  demand  its  over- 
throw. True  religion  demands  the  destruction  of  re- 
ligion, if  that  religion  is  false. 

Christians  cannot  be  indifferent  to  reforms  ;  they 
should,  in  fact,  take  the  lead  in  them.  The  Gospel 
is  the  means  for  all  radical  reform,  and  believers  will 
strive  to  make  it  the  basis  of  all  reformatory  move- 
ments. They  must  be  controlled  by  the  Christian 
spirit  even  while  co-operating  with  men  of  the  world 
for  the  amelioration  of  the  condition  of  mankind. 
The  solid  basis  of  Gospel  truth  is  calculated  to  save 
the  body  of  believers  from  being  carried  away  by 
fanaticism  and  by  popular  excitement,  and  from  pur- 
suing favorite  subjects  as  hobbies  in  a  one-sided  man- 
ner. Temperance,  the  social  evil,  the  poor,  the  con- 
dition of  the  laboring  classes,  pernicious  literature, 
and  criminals  furnish  subjects  enough  worthy  of  the 
attention  of  Christian  society.  Conventions  in  the 
interest  of  reform  may  be  useful,  but  they  can  only 
call  attention  to  the  work  to  be  done  and  lay  plans  for 
its  accomplishment.  The  reforms  needed,  as  a  rule, 
require  hard,  persevering,  and  self-denying  work. 


CHRISTIAN   SOCIETY   AND    REFORMS.  205 

And  if  evils  seem  to  grow  instead  of  yielding  to  Chris- 
tian effort,  that  is  only  the  more  urgent  reason  for 
increasing  the  zeal  and  self-denial.  Those  who  lose 
faith  in  the  power  of  the  truth  and  spirit  of  God  to 
do  the  needed  work,  and  expect  Christ  in  his  second 
coming  to  do  what  he  has  made  the  mission  of  Chris- 
tian society,  are  really  paralyzing  Christian  effort. 

Men  who  have  pet  schemes  of  reform,  whether  of 
temperance  or  something  else,  and  denounce  all  who 
do  not  see  and  work  just  as  they  do,  are  not  likely  to 
be  delivered  from  their  fanaticism  either  by  reason  or 
the  Gospel.  On  many  matters  of  expediency  there 
is  room  for  honest  difference,  and  those  who  are  most 
zealous  in  a  good  cause  have  no  right  to  make  them- 
selves a  law  for  others. 

It  is  difficult  to  give,  in  a  few  words,  the  relation 
of  Christian  society  to  amusements  ;  yet  the  subject 
is  too  important  to  be  omitted.  The  fact  that  the 
opinions  on  the  subject  differ  so  greatly  is  a  reason 
for  its  discussion  ;  though  whatever  the  result  attained 
may  be,  it  will  probably  meet  with  much  opposition. 

There  is  a  play-element  in  human  nature  which  re- 
ligion should  not  ignore.  It  is  safe  to  say  that  it  has 
both  divine  and  human  authority  for  its  existence  and 
exercise.  It  is  found  in  freest  exercise  in  children, 
the  very  ones  of  whom  Christ  said,  "  Of  such  is  the 
kingdom  of  heaven."  It  is  evidently  the  part  of  wis- 
dom not  to  attempt  to  suppress  this  element,  but  to 
direct  it  into  its  proper  sphere.  All  sinful  amuse- 
ments, and  such  as  tend  to  sin,  are  to  be  opposed. 
But  if  all  these  could  be  destroyed  by  Christian  so- 
ciety, there  would  still  be  a  great  work  to  be  done  in 
putting  innocent  and  beneficial  ones  in  their  place. 


206  CHRISTIANT   SOCIOLOGY. 

Take  a  city  with  a  thousand  young  men,  mostly 
clerks,  meclianics,  and  laborers,  many  of  them  away 
from  home,  and  few  of  them  having  attractive  lodg- 
ings or  the  houses  of  friends  to  visit  ;  where  and 
how  shall  they  spend  their  evenings  ?  They  may 
have  but  little  taste,  or  be  too  tired,  for  reading  ; 
hence  the  city  library  does  not  attract  them.  "What 
they  want  is  entertainment,  amusement,  company. 
But  where  shall  they  find  these  ?  What  provi- 
sion does  Christian  society  make  to  meet  their  tastes 
and  wants  ?  In  many  cases,  none  at  all.  But  the 
saloons,  with  their  card-tables  and  billiard-halls,  and 
low  theatres,  are  always  ready  to  entice  and  to  wel- 
come and  to  destroy  them.  It  is  hardly  less  than  piti- 
able folly  to  inveigh  against  these  and  yet  do  nothing 
to  establish  institutions  to  take  their  place.  The  chil- 
dren of  this  world  are,  in  this  respect,  much  wiser 
than  the  children  of  light,  for  they  make  their  haunts 
of  vice  most  attractive,  while  the  latter  do  not  even 
make  a  serious  effort  to  present  counter-attractions. 

It  is  useless  to  say  that  young  men  ought  to  be 
above  such  things  ;  that  they  ought  to  prefer  more  re- 
fined and  intellectual  pursuits.  We  must  take  men 
as  they  are  and  adapt  ourselves  to  them,  not  as  they 
ought  to  be.  The  fact  is,  that  many,  as  far  as  the 
play-element  is  concerned,  remain  till  old  age  very 
near  childhood  ;  and  they  must  be  met  on  this  plane, 
if  they  are  met  at  all.  What  they  need  is  innocent 
amusement  and  elevating  entertainment,  freed  from 
all  evil  associations  and  connected  with  salutary  influ- 
ences. Philanthropy,  as  well  as  religion,  suggests 
that  to  counteract  the  gilded  saloons  with  their  seduc- 
tive influences,  there  are  needed  attractive  refresh- 


AMUSEMENTS.  207 

> 

ment-rooms  without  liquor,  with  the  best  literary  and 
pictorial  journals,  together  with  various  kinds  of  in- 
nocent games.  Gymnasia  and  ten-pin  alleys  may  aleo 
be  serviceable.  Popular  lectures,  free  to  all  or  with 
a  small  admission  fee  ;  entertaining  exhibitions,  con- 
certs, and  the  like,  may  also  be  useful.  There  are 
many  ways  of  both  entertaining  and  instructing  which 
might  be  adopted.  Indeed,  entertainments  may  be 
of  such  a  nature  as  to  lead  the  lover  of  amusements 
to  serious  reflection,  and  thus  they  may  become 
schoolmasters  unto  Christ.  Surely,  this  whole  subject 
is  worthy  of  far  more  serious  attention  than  it  now  re- 
ceives. 

The  opera  and  the  theatre  of  the  day  may  be  worthy 
of  the  reputation  they  have  among  the  mass  of  be- 
lievers. The  show-bills  of  some  plays  are  enough  to 
brand  them  as  infamous,  and  the  performers  as  \ile 
wretches  and  a  travelling  plague.  Ko  anathema  can 
do  justice  to  the  lewd  performers  who,  before  a  pro- 
miscuous audience,  by  dress,  gesture,  and  language 
exert  a  vicious  influence.  If  the  purity  of  youth  were 
sacred  to  our  laws,  such  heathenism  would  not  be  tol- 
erated. But  there  are  also  more  respectable  perform- 
ances which  are  not  worthy  of  patronage,  because  the 
tendency  of  the  plays  and  the  character  of  the  com- 
pany are  objectionable.  But  while  fully  admitting 
this,  that  is  no  reason  for  saying  that  the  opera  and 
the  theatre  are  altogether  and  necessarily  evil.  May 
they  not  be  so  reformed  as  to  make  vice  repulsive  and 
virtue  attractive,  and  to  present  religion  in  its  true 
light  ?  Whether  it  will  ever  be  done  or  not,  the 
stage  might  be  made  a  great  moral  power.  There  are 
plays  now  which  are  unobjectionable,  which  good 


208  CHRISTIAN    SOCIOLOGY. 

Christians  read,  and  the  moral  power  of  which  they 
feel  ;  and,  if  properly  acted,  that  moral  power  would 
be  still  more  deeply  felt,  and  would,  consequently,  be 
still  more  beneficial.  The  same  applies  to  operas, 
with  which  all  the  elevating  and  refining  influences  of 
music  may  be  connected.  There  are  dramas  of 
Shakespeare,  Goethe,  and  Schiller  which  portray 
human  life  in  the  most  interesting  situations,  with  its 
great  crises,  its  intense  passions,  and  with  its  deepest 
thoughts  ;  why  the  acting  of  such  plays  is  wrong  does 
not  seem  very  clear.  Nor  does  there  seem  to  be  any 
good  reason  why  there  should  not  be  genuine  Chris- 
tians among  actors  and  actresses. 

Surely,  no  one  will  understand  or  pervert  the  above 
to  be  an  apology  for  the  stage  of  to-day  ;  but  if  it  is  a 
true  ideal  of  what  the  stage  may  be,  is  not  that  ideal 
worthy  of  the  attention  and  aim  of  Christian  society  ? 
It  might  shock  the  religious  sensibilities  of  the  pres- 
ent to  speak  of  a  Christian  theatre  ;  but  that  is  among 
the  possibilities  of  the  future. 

Christian  society  cannot  afford  to  subject  itself  to 
the  charge  of  being  hostile  to  art.  It  must  prove  it- 
self the  friend  of  the  highest  degree  of  culture  and  re- 
finement in  every  department.  But  it  must  dis- 
tinguish between  true  and  false  culture  and  refine- 
ment. So  it  must  distinguish  between  the  proper  and 
the  improper,  the  refining  and  the  debasing  in  ar.t. 
It  is  the  friend  of  painting,  but  not  of  obscene  pic- 
tures ;  it  wants  to  encourage  statuary,  but  not  such 
as  will  offend  modest}'  and  prove  demoralizing.  It 
should  not  be  forgotten  that  while  art  may  be  Chris- 
tian, it  may,  also,  be  heathenish  ;  and  that  while  it 
may  promote  true  refinement,  it  may,  also,  promote 


THE   THEATKK,    OPERA,    DANCING.  200 

lust.  This  applies  to  all  departments  of  art.  And 
there  is  no  good  reason  why  the  drama  should  not  be 
brought  into  the  service  of  Christianity,  just  as  well 
as  eloquence,  poetry,  music,  painting,  architecture, 
and  sculpture. 

But  on  this  subject  there  are  such  perverted  notions 
that  the  impression  is  made  that  Christianity  is  hostile 
to  art.  At  church  festivals  and  sociables  children 
sometimes  give  recitations  and  act.  This  does  not 
seem  to  be  seriously  objected  to,  probably  because  the 
acting  is  so  exceedingly  poor.  If  a  professional  actor 
would  perform  the  same  piece  in  truly  artistic  style, 
it  is  probable  that  many  would  be  shocked.  And  yet 
if  there  is  to  be  acting  at  all,  why  not  have  the  best 
possible  ? 

In  itself,  dancing  is  not  wrong.  It  may  be  re- 
ligious, and  as  such  it  is  evidently  sanctioned  in  the 
Bible.  The  sexes  may  dance  separately  for  recreation, 
for  health,  or  for  the  sake  of  developing  the  body  or 
promoting  graceful  movement.  Then  it  might  be  put 
among  gymnastics  (as  is  sometimes  the  case),  and 
might  be  beneficial.  There  are  some  dances  in  which 
men  and  women  may,  perhaps,  engage  as  harmlessly 
as  in  a  promenade  ;  but  there  are  others  which  are 
very  objectionable,  and  these  should  be  decidedly  op- 
posed. While,  therefore,  dancing  in  itself  is  not 
wrong,  there  are  dances  which  are  objectionable. 
And  even  if  a  dance  is  not  wrong  in  itself,  its  asso- 
ciations may  be  such  as  to  make  it  wrong  for  a  Chris- 
tian to  engage  in  it.  It  may  be  so  fascinating  as  to 
lead  to  a  waste  of  time  ;  it  may  seriously  offend  a 
Christian  brother,  so  that  it  is  not  charitable  toward 
him  to  take  part  in  it ;  it  may  lead  to  objectionable 


210  CHRISTIAN   SOCIOLOGY. 

company  ;  or  such  temptations  to  wrong  may  be  con- 
nected with  it  that  Christian  wisdom  will  say,  It  is 
better  not  to  dance  at  all  than  to  subject  one's  self  or 
others  to  these  dangers. 

The  same  rule  applies  to  many  other  things.  There 
is  no  more  wrong  in  playing  billiards  than  in  croquet  ; 
but  the  associations  and  temptations  of  the  game  may 
make  it  wrong.  The  fact  is,  that  the  playing  of  the 
most  innocent  game  may  be  made  wrong  through  its 
associations. 

The  subject  of  amusements  would  present  less  diffi- 
culties, if  the  aim  of  amusement  were  kept  in  view. 
Its  aim  is  not,  to  "  kill  time  ;"  nor  has  it  any  value  in 
itself.  It  is  intended  to  supply  a  real  need  of  human 
nature,  and  to  furnish  such  recreation  as  fits  for  the 
serious  business  of  life.  Instead  of  interfering  with 
the  performance  of  duty,  it  is  to  prepare  for  it.  If 
pleasure  is  made  the  business  of  life,  it  is  wrong. 
And  any  amusement  which  becomes  a  passion  and  in- 
terferes with  the  discharge  of  duty  is  sinful.  Thus 
an  amusement  which  is  innocent  in  itself  may  have  to 
be  shunned  by  the  believer,  because  it  becomes  a  snare 
to  him  and  interferes  with  his  relation  to  God  and  his 
fellow-men. 

Many  other  relations  of  Christian  society  might  be 
discussed  ;  but  the  above  are  believed  to  be  among 
the  most  important,  and  from  them  the  essential 
features  of  all  the  other  relations  may  be  inferred. 
While  this  society  must  enter  into  many  relations  not 
directly  religious,  they  must  not  be  opposed  to  re- 
ligion, must  not  receive  undue  attention,  so  as  to  take 
the  place  belonging  .to  religion  only,  and,  as  far  as 
possible,  they  must  be  made  to  minister  to  spiritual 


ALL  THINGS   ARE  THE   LORD'S.  211 

ends.  "  The  earth  is  the  Lord's,  and  the  fulness 
thereof;  the  world,  and  they  that  dwell  therein." 
Then  this  earth  and  all  its  fulness  should  be  conse- 
crated to  the  Lord  ;  and  that  is  the  ultimate  aim  of 
Christian  society  in  all  its  relations.  Society,  educa- 
tion, politics,  amusements,  business,  all  are  to  be  the 
Lord's  ministering  spirits.  In  creating  man,  God 
made  him  lord  over  all  things.  Christ  came  to  make 
this  dominion  ideally  real.  Hence  the  apostle  can 
say  to  believers,  "  All  things  are  yours  ;  whether 
Paul,  or  Apollos,  or  Cephas,  or  the  world,  or  life,  or 
death,  or  things  present,  or  things  to  come  ;  all  are 
yours."  But  it  must  not  be  forgotten  that  the  ground 
of  this  universal  inheritance  is  given  by  the  words 
which  follow  :  "  And  ye  are  Christ's  ;  and  Christ  is 
God's."* 

1  Cor.  3  :  21-23. 


SECOND   PART. 


CHRISTIAN   SOCIAL  ETHICS. 


INTRODUCTORY'     REMARKS — THE    NATURE    OF    THE 
PRACTICAL. 

THIS  part  of  Christian  Sociology  is  related  to  the 
first,  as  the  plant  is  to  the  seed  whence  it  grows. 
While  the  first  part  teaches  what  Christian  society  is 
and  how  it  is  related,  the  second  part  gives  the  theory 
of  Christian  social  practice.  As  the  first  part  gives 
the  true  idea  of  Christian  society,  and  also  of  its  rela- 
tions, so  the  second  part  shows  how  this  idea  is  to  be 
realized.  The  second  part,  therefore,  deals  with 
duties.  The  first  is  more  theoretical  than  the  second 
part  ;  but,  at  the  same  time,  the  practical  must  strike 
its  roots  in  theory  ;  otherwise,  it  will  be  superficial  and 
cannot  be  reduced  to  system. 

In  speaking  of  the  second  part  of  Christian  Soci- 
ology as  practical,  it  is  important  to  form  a  correct 
view  of  the  practical.  The  word  is  frequently  used  ' 
now  as  the  opposite  of  the  deep  and  scholarly  ;  and 
the  manner  in  which  it  is  often  contrasted  with  the 
theoretical  is  calculated  to  make  the  impression  that 
theories  cannot  be  practical.  An  education  which 
lacks  depth  and  thoroughness,  but  which  gives  rules 


ERRONEOUS   VIEW    OF   THE    PRACTICAL.          213 

and  knowledge  immediately  adapted  to  business,  is 
termed  practical.  A  minister  who  neglects  doctrine 
and  avoids  the  profound  teachings  of  God's  Word, 
but  talks  glibly  about  current  events  and  every-day 
affairs,  is  called  a  practical  preacher.  If  it  is  thus 
made  to  designate  only  what  is  shallow,  the  practical 
can  hardly  escape  merited  contempt.  Arid  the  very 
fact  that  the  word  is  thus  used  is  evidence  of  super- 
ficial thinking.  An  English  writer,  in  speaking  of 
the  word,  says  :  "  This  solitary  term  serves  a  large 
number  of  persons  as  a  substitute  for  all  patient  and 
steady  thought  :  and,  at  all  events,  instead  of  mean- 
ing that  which  is  useful,  as  opposed  to  that  which  is 
useless,  it  constantly  signifies  that  of  which  the  use  is 
grossly  and  immediately  palpable,  as  distinguished 
from  that  of  which  the  usefulness  can  only  be  dis- 
cerned after  attention  and  exertion,  and  must  at  first 
be  chiefly  believed  on  the  faith  of  authority."  The 
fact  that  the  philosopher,  the  scientist,  and  the  pro- 
found theologian  may  meet  the  deepest  needs  of  an 
age,  and  therefore  may  be  most  truly  practical,  is 
altogether  overlooked  ;  so  is  the  fact  that  the  deepest 
doctrines  of  Christianity  are  intensely  practical.  This 
false  view  of  the  practical  has  much  to  do  with  the 
depreciation  of  doctrine  and  of  speculation  in  our  day. 
Surely,  no  thoughtful  American  can  be  flattered,  if  his 
countrymen  are  called  practical  in  this  perverted  sense. 
With  respect  to  the  practical  there  are  three  possi- 
ble stages.  The  first  is  that  of  childhood,  when  there 
is  but  little  reflection  and  theorizing,  but  when  the  life 
is  pre-eminently  one  of  outwrard  activity.  Much  of 
this  activity  is  thoughtless,  arbitrary,  the  product  of 
mere  blind  impulse,  and  it  has  in  it  more  of  physical 


214  CHRISTIAN   SOCIOLOGY. 

than  of  intellectual  energy.  It  is  evident  that  many, 
remain  through  life  essentially  in  this  primitive  state. 
Here  is  found  the  practical  as  that  word  is  now  com- 
monly used.  In  religion,  this  stage  is  found  where 
there  is  mere  formality,  work-holiness,  or  where  the 
activity  depends,  not  on  principle,  but  on  impulse.  It 
is  characteristic  of  those  in  this  state  that  they  adopt 
the  foolish  notion  that  doctrine  and  faith  are  second- 
ary, if  only  the  life  is  right  ;  not  reflecting  enough  to 
learn  that  the  seed  on  stony  ground  (without  depth) 
is  fruitless. 

Others  pass  beyond  this  stage  to  that  of  reflection  : 
when  the  mind  turns  its  attention  or*  itself  and 
watches  its  own  operations  ;  when  an  effort  is  made  to 
get  back  of  mere  phenomena  into  things  themselves, 
so  as  to  understand  their  nature  ;  when  the  effort  is 
to  understand  causes,  and  to  ihul  the  key  which  un- 
locks the  mysteries  of  the  uimersc.  In  these  in- 
quiries, men  may  indeed  chase  phantoms  and  imagine 
that  they  have  realities  ;  and  while  thinking  that  they 
are  awake,  they  may  be  only  dreaming,  and  their 
visions  may  so  enrapture  them  that  realities  lose  their 
attractions.  There  are  visionaries,  dreamers,  unprac- 
tical idealists,  who  in  thought,  if  not  in  body,  are  her- 
mits. In  religion,  they  only  demand  that  men  shall 
think  correctly  of  divine  things  ;  they  are  satisfied 
with  dead  faith  and  dead  orthodoxy  ;  they  are  dog- 
matical, but  not  ethical.  This  is  one  extreme,  and 
the  superficially  practical  is  its  opposite.  If  the 
former  could  produce  a  sociology  at  all,  it  would  be  a 
lifeless  skeleton  ;  while  the  latter  would  make  it 
merely  external  legality. 

There  is  useless  theorizing  ;  but  only  stupidity  will 


THE   PROFOUND   IS   PRACTICAL.  215 

put  genuine  speculation  arid  profound  thought  into 
this  category.  Real  thinking  is  real,  and  not  dreamy 
or  fantastic.  And  many  pass  beyond  the  second 
stage  to  the  third,  namely,  that  in  which  thought  goes 
out  into  action.  This  is  by  far  the  most  perfect  stage, 
and  contains  all  that  is  valuable  in  the  others.  The 
spirit  tries  to  objectify  itself,  to  give  itself  and  all 
its  thoughts,  emotions,  and  volitions  a  body  in  words 
and  deeds  and  institutions.  It  is  not  content  with 
thoughtless  activity,  nor  with  useless  theory  ;  but  it 
cherishes  true  ideals  and  strives  to  make  them  real. 
This  spirit  has  depth  and  is,  at  the  same  time, 
thoroughly  practical  ;  and  it  is  so  practical  because  it 
is  so  deep.  It  may  seem  paradoxical,  but  it  is  a  truth, 
and  a  truth  our  age  greatly  needs  :  that  which  is  deep- 
est is  the  most  practical.  Thought  attains  its  perfec- 
tion in  life  ;  the  idea  is  perfect  only  when  it  becomes 
real  ;  and  the  practical  is  the  crown  of  the  theoretical. 
All  mental  conception  without  a  birth  is  an  abortion. 

What  has  been  said  will  indicate  what  thought  is  to 
dominate  the  second  or  practical  part  of  Sociology. 
With  mere  outward  activity  it  has  nothing  to  do  ;  it 
cannot  regard  it  as  worthy  of  notice.  When  it  speaks 
of  Christian  social  conduct,  it  views  it  as  having  its 
source  within  ;  as  something  which  has  heart  and  con- 
science in  it  ;  as  something  in  which  the  believer 
gives  himself.  Thus  in  the  words  and  deeds  of  the 
Christian,  it  is  not  the  mouth  and  hands  that  are  the 
actors  ;  they  are  but  instruments,  the  spirit  is  the 
actor. 

It  may,  therefore,  be  said  to  be  the  aim  of  Chris- 
tian social  ethics  to  realize  in  life  Christian  social  dog- 
matics ;  to  make  the  idea  of  Christian  society  and  of 


21G  CHKISMAX   SOCIOLOGY. 

its  relations  real.  Thus,  the  second  part  is  based  on 
the  first,  and  is  so  vitally  arid  organically  connected 
with  it  that  it  grows  from  it.  The  might  of  every 
great  life  is  in  its  ideas  ;  not  in  abstractions  which  are 
dead,  but  in  living  ideas,  seized  by  faith,  lived  into 
the  spirit,  and  bodied  forth  by  the  spirit.  It  is  the 
creative  power  of  ideas  which  makes  artists,  reformers, 
great  preachers,  and  statesmen.  In  our  second  part 
we  speak  only  of  ideas  in  practice  ;  and  we  look  to 
the  first  part  for  the  thoughts  which  are  to  dominate 
the  second.  Seized  by  a  living  faith,  these  thoughts 
become  energizing  powers  ;  and  a  system  of  social 
ethics  is  to  aid  them  to  work  themselves  out  in  life. 

In  order  that  the  conduct  may  be  shown  to  be 
vitally  connected  with  that  which  is  inner  and  deep, 
it  will  be  necessary,  first  of  all,  to  find  the  principle 
of  Christian  social  ethics,  the  root  from  which  the 
whole  system  grows. 


CHAPTER  X. 

THE   CONTROLLING   PRINCIPLE   OF   CHRISTIAN    SOCIAL 
ETHICS. 

CHRIST  is  the  source  of  Christian  social  ethics,  as 
well  as  of  Christian  social  dogmatics  ;  therefore,  the 
ethics  must  start  with,  and  must  embody,  the  living, 
personal  Saviour.  His  principles  of  social  ethics  must 
also  be  those  of  the  believer,  and  his  example  of  social 
conduct  is  the  Christian'  s  model  in  his  social  rela- 
tions. It  is  thus  evident  that  the  second  part  of  our 
subject  is  not  less  directly  related  to  Christ  and  his 
Gospel  than  is  the  first. 

The  ethical  truths,  like  the  dogmatical,  are  scat- 
tered all  through  the  New  Testament.  These  truths 
are  partly  individual,  partly  social.  Taken  by  them- 
selves, or  collected  and  loosely  strung  together,  they 
do  not  form  a  system,  but  only  the  materials  for  a  sys- 
tem. In  speculative  ethics  the  system  is  simply 
evolved  from  the  human  mind,  without  recognizing 
the  Bible  as  supreme  authority.  To  make  the  Scrip- 
tures alone  the  source  of  the  system,  would  be  a  false 
supernaturalism  ;  to  make  the  human  mind  alone  the 
source,  would  be  rational  ism.  The  Scriptures  and  the 
Christian  spirit  are  both  necessary  to  form  a  system  of 
Christian  morality.  The  truth  of  Scripture  must  en- 
ter the  spirit,  must  be  organized  and  developed  by 


218  CHRISTIAN   SOCIOLOGY. 

that  spirit,  otherwise  the  truths  will  be  isolated  and 
cannot  form  a  system.  The  truth  may,  indeed,  be 
regarded  as  the  creative  power  in  forming  the  sys- 
tem ;  nevertheless,  in  the  spirit  its  creative  power 
must  be  experienced,  and  there  its  organizing  power 
must  be  completed.  It  is  in  the  mind  that  the  truth 
develops  its  organisms. 

While  Christian  social  ethics  is  the  product  of  di- 
vine truth  and  the  Christian  spirit,  it  is  important  to 
know  in  what  aspect  that  truth  is  to  be  viewed. 
Faith  must  apprehend,  appropriate,  and  assimilate 
that  truth.  In  social  dogmatics,  faith  is  addressed 
chiefly  as  believing.  We  have  found  that  faith  is  the 
very  substance  of  the  Christian  life,  containing  in  it, 
as  a  focus,  all  that  belongs  to  religion.  It  is  both  re- 
ceptive and  productive,  receiving  from  God  and  work- 
ing in  his  name.  In  faith  are  concentrated  all  the 
spiritual  influences  exerted  on  the  believer — they  all 
converge  in  faith  ;  and  all  the  influence  exerted  by 
him  has  its  source  in  faith.  !Now,  dogmatics  deals 
chiefly  with  the  apprehending,  understanding  side  of 
faith  ;  but  ethics  is  concerned  more  with  the  active, 
productive  side  of  faith.  The  former  turns  to  God  ; 
the  latter  to  man  and  earthly  affairs.  In  the  one 
case  we  have  faith  as  believing  ;  in  the  other,  as 
working.  In  finding  the  principle  of  Christian  social 
ethics,  we  therefore  find  the  principle  of  Christian 
social  conduct. 

Rules  of  conduct  may  be  potent  in  their  influence. 
The  maxims  of  individuals  and  the  proverbs  of  a 
people  are  often  the  embodiment  of  their  speculative 
and  practical  wisdom.  But  if  we  have  nothing  but 
rules,  our  system  of  social  ethics  will  be  lifeless,  a 


PRINCIPLE   THE   SOURCE    OF   PRACTICE.  219 

shell  without  a  kernel.  It  would  be  like  the  preach- 
ing of  mere  rules,  which  is  of  no  avail,  unless  the  liv- 
ing principle  in  harmony  with  the  rules  exists  in  the 
heart.  External  rules  can  no  more  govern  than  they 
can  create  the  Christian.  If  the  Christian  life  had  its 
source  in  rules,  then  that  life  would  not  be  the  prod- 
uct of  the  heart,  as  the  fruit  is  that  of  the  tree.  In  this 
case  the  Gospel  would  not  rise  above  the  law,  and 
Christ  would  be  a  second  Moses. 

If  a  state  could  impart  to  all  its  citizens  right  prin- 
ciples, they  would  have  the  power  of  government 
within  themselves.  So  to  train  its  citizens  that  they 
need  no  government  but  self-government,  should  be 
the  aim  of  every  state.  If  the  citizens  were  of  such  a 
character,  then  the  laws  would  be  but  an  expression 
of  themselves  and  would  be  in  perfect  harmony  with 
them.  Coercive  and  penal  laws  would  not  be  needed, 
but  only  such  as  would  aid  the  development  of  the 
citizens,  and  give  them  scope  for  the  exercise  of  their 
loyalty  and  goodness.  Christian  society  in  its  ideal  is 
such  a  state  ;  it  is  a  theocracy,  in  which  God  is  king 
and  Christians  are  the  subjects.  That  which  makes 
them  the  subjects  is  not  the  fact  that  they  are  under 
the  same  rules,  but  the  fact  that  they  have  a  life  and 
a  spirit  which  are  the  same  as  Christ's.  They,  indeed, 
have  rules  of  conduct ;  but  back  of  all  of  them,  and 
as  their  source,  they  have  living  principles  which  need 
but  be  developed  to  overcome  all  that  is  wrong. 
True,  this  society  is  not  perfect  ;  nevertheless,  how- 
ever imperfect  believers  may  be,  they  must  have  a 
germ  whose  growth  tends  to  perfection,  and  princi- 
ples such  as  those  which  reigned  in  Christ.  They 
have  the  law,  but  in  the  Gospel  ;  so  that  the  law  it- 


220  CHRISTIAN   SOCIOLOGY. 

self  becomes  an  inner,  evangelical  power.  What  the 
prophet  Joel  foretold  is  fulfilled  in  the  Christian  : 
God's  spirit  is  given  to  him  as  an  inner  guide.  The 
prophecy  of  Jeremiah  is  fulfilled  in  Christ's  follow- 
ers :  "I  will  put  my  law  in  their  inward  parts,  and 
write  it  in  their  hearts."  Instead  of  coming  with 
laws,  which  affect  men  externally,  the  Gospel  gives  a 
new  life  and  spirit,  gives  living  principles,  and  puts 
its  treasures  within  a  man.  In  himself,  therefore,  the 
Christian  has  the  rule  of  his  conduct.  This  conduct 
is  the  effect,  of  which  the  Christian  character  is  the 
cause.  Christ  in  the  believer  is  the  inspiration  of  his 
life,  as  well  as  his  hope  of  glory. 

It  is  evident,  then,  that  if  a  man  is  a  believer  the 
rules  of  Christian  conduct  will  not  be  foreign  to  him 
nor  external  to  him  ;  they  will  correspond  with  the  law 
written  in  his  heart,  and  will,  in  fact,  have  their 
source  in  his  spirit.  This  does  not  imply  that  he  can 
dispense  with  the  written  law,  for  he  is  not  yet  per- 
fect. To  ignore  that  law  is  an  abuse  of  the  doctrine 
that  the  inner  light  of  the  believer  is  to  be  his  guide. 
The  spirit  in  him  is  to  be  trained  by  the  written  law  ; 
and  in  the  growth  of  the  spirit  it  appropriates  more 
and  more  of  that  law.  Therefore,  in  proportion  as 
the  believer  grows  in  grace  and  truth  will  he  become 
a  law  unto  himself.  The  believer  is  not  above  the 
law  written  in  God's  Word  ;  nor  is  he  under  the  law  ; 
nor  is  he  without  the  law  ;  but  he  is  in  harmony  with 
that  law.  It  is  this  which  makes  him  truly  free — the 
law  as  an  inner,  harmonious  element,  and  no  longer 
an  outer,  restraining,  and  coercive  force.  The  be- 
liever has  the  Spirit  of  God  ;  "  and  where  the  Spirit 
of  the  Lord  is,  there  is  liberty."  The  more  perfect 


THE  BELIEVER  IN  HARMONY  WITH  THE  LAW.    221 

the  believer  is,  the  more  lie  makes  tlie  external  law 
inner  ;  and  the  more  the  law  is  in  him,  the  more  free 
he  is.  Every  believer  may  so  grow  as  to  make  duty 
a  privilege  ;  which  is  always  the  case  when  his  will  is 
in  harmony  with  that  of  God.  In  this  state,  rules 
are  only  instructive,  not  coercive  ;  since  for  him  to 
know  his  duty  is  to  do  it.  And  the  aim  of  all  spirit- 
ual growth  is  to  bring  the  heart  and  conscience  into 
harmony,  and  both  in  harmony  with  God,  and  to 
make  every  "  thou  shalt,"  and  "  thou  shalt  not, " 
come  from  within,  and  a  direct  product  of  the  union 
of  the  spirit  with  God. 

From  all  that  has  been  said,  it  is  evident  that  the  \ 
believer's  conduct  springs  from  the  Gospel,  has  its 
source  in  his  relation  to  God  through  Christ,  and  is 
the  product  of  faith.  So  far  is  his  conduct  from  be- 
ing something  merely  outer  or  superficial,  that  it  is 
connected  with  all  that  is  spiritual  within  him,  and  is 
an  expression  of  himself  in  his  relation  to  God.  But 
this  docs  not  specifically  enough  explain  the  social 
conduct  of  believers. 

It  is  easy  to  find  the  explanation  of  God's  treat- 
ment of  believers.  He  is  their  Father  ;  and  this  re- 
lation implies  that  love  is  the  controlling  principle  of 
God's  dealings  with  them.  That  this  is  the  correct 
view  is  abundantly  confirmed  by  Scripture.  This, 
then,  determines  the  controlling  principle  of  the 
Christian's  social  conduct.  In  him  the  same  spirit  is 
to  rule,  and  God  is  his  law.  As,  then,  "  God  is  love," 
so  also  is  the  believer  to  be.  But  the  same  conclusion 
is  also  reached  in  another  way.  The  Christian  view 
of  humanity  is  that  of  a  natural  brotherhood,  having 
its  ground  in  the  relation  to  God  as  the  Father  ^ 


222  CHRISTIAN   SOCIOLOGY. 

Christian  society  forms  a  spiritual  brotherhood,  hav- 
ing its  ground  in  the  relation  to  Christ  as  the  Elder 
Brother,  and  to  God  as  the  Father  whose  image  the 
children  bear.  The  relations  of  believers  to  one  an- 
other and  to  humanity  are,  therefore,  brotherly  rela- 
tions ;  and  the  spirit  of  this  relationship  is  love. 
Whether,  then,  we  view  the  believer  as  having  the 
Spirit  of  God,  or  as  sustaining  fraternal  relations,  we 
find  that  love,  brotherly  love,  is  the  controlling  prin- 
ciple of  Christian  social  ethics.  We  find  the  same 
principle,  if  we  consider  that  Christ  is  the  source  of 
Christian  social  ethics  ;  that  the  same  mind  which  was 
in  him  must  also  be  in  his  follower,  and  that  his  life 
is  the  believer's  model.  If  any  one  word  can  express 
all  that  he  is  to  men,  that  word  is  Love.  By  all  these 
considerations  we  are,  therefore,  led  to  regard  Christian 
love  as  the  seed,  whence  springs  the  fruit  borne  by 
Christian  society.  And  Christian  social  conduct  is 
simply  faith  working  by  love  in  the  social  relations. 
While,  then,  the  apprehending  and  appropriating 
element  of  faith  is  chiefly  addressed  in  social  dog- 
matics, it  is  the  love-element  of  faith,  and  the  conduct 
springing  therefrom,  which  are  chiefly  considered  in 
Christian  social  ethics. 

In  order  that  a  man  may  have  spiritual  social 
power,  it  is,  above  all,  essential  that  spiritual  love  be 
created  in  him  ;  and  his  power  will  be  in  proportion 
to  his  love.  So  in  Christian  social  ethics  it  is  above 
all  essential  that  this  principle,  love,  be  recognized 
and  apprehended  ;  and  in  proportion  as  this  is  done 
will  the  system  be  perfect.  Indeed,  when  this  prin- 
ciple is  once  fully  established,  it  will  be  found  that  all 
the  rest  of  the  system  consists  in  merely  showing  how 


LOVE   THE    ESSENCE    OF   THE    LAW. 

this  principle  is  applied.  In  order,  therefore,  to 
bring  out  more  prominently  this  germinal  principle, 
we  shall  examine  the  teachings  of  Scripture  on  the 
subject.  Everywhere  it  will  be  found  that  the  New 
Testament  confirms  the  principle. 

If  we  ask  Christ  for  a  summary  of  the  whole  law, 
he  answers,  "  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  mind.  This  is  the  first  and  great  commandment. 
And  the  second  is  like  unto  it,  Thou  shalt  love  thy 
neighbor  as  thyself.  On  these  two  commandments 
hang  all  the  law  and  the  prophets."*  Thus  the 
Gospel  view  of  the  law  and  the  prophets  makes  love 
their  essence.  And  in  the  one  word  love,  Jesus  con- 
centrates man's  whole  duty  to  God  and  to  his  fellow- 
men.  In  the  Gospel  of  John,  Jesus  also  gives  the 
pre-eminence  to  this  grace.  "  A  new  commandment 
I  give  unto  you,  That  ye  love  one  another  :  as  I  have 
loved  you,  that  ye  also  love  one  another.  By  this 
shall  all  men  know  that  ye  are  my  disciples,  if  ye 
have  love  one  to  another. "  f  Here  the  love  which 
is  to  characterize  the  Christian  is  that  of  one  believer 
for  another.  This  commandment  is  new,  in  that  it 
has  its  source  and  its  model  in  Christ's  love,  and  in 
that  it  is  the  love  between  Christian  brethren.  In  the 
one  commandment,  to  love  one  another,  Jesus  sums 
up  all  his  commandments  :  "  This  is  my  command- 
ment, That  ye  love  one  another,  as  I  have  loved  you. "  ^ 
He  thus  concentrates  all  duty  into  this  one,  and  em- 
bodies in  it  all  that  he  requires  of  his  followers. 

When  we  go  to  the  Epistles,  we  find  that  Paul  also 
makes  love  the  fundamental  principle  of  Christian 

*  Matt.  22  :  37-40.        f  John  18  :  81,  35.        \  John  15  :  12. 


224  CHRISTIAN   SOCIOLOGY. 

social  ethics.  "  Owe  no  man  anything,  but  to  love  one 
another  :  for  he  that  loveth  another  hath  fulfilled  the 
law.  For  this,  Thou  shalt  not  commit  adultery, 
Thou  shalt  not  kill,  Thou  shalt  not  steal,  Thou  shalt 
not  bear  false  witness,  Thou  shalt  not  covet ;  and  if 
there  be  any  other  commandment,  it  is  briefly  com- 
prehended in  this  saying,  namely,  Thou  shalt  love  thy 
neighbor  as  thyself.  Love  worketh  no  ill  to  his  neigh- 
bor :  therefore  love  is  the  fulfilling  of  the  law."  * 
Paul's  view  of  love,  in  this  passage,  makes  it  so  com- 
prehensive as  to  include  the  whole  law  respecting 
duty  to  a  neighbor,  and  thus  he  makes  it  the  control- 
ling principle  of  social  conduct.  He  also  calls  love 
"  the  bond  of  perf  ectness, "  f  and  "  the  end  of  the 
commandment."^  In  many  other  passages  he  con- 
firms the  position  here  given  to  love.  He  exhorts  the 
Ephesians  to  "  walk  in  love,  as  Christ  also  hath  loved 
us. ' '  To  the  Thessalonians  he  writes  :  ' '  But  as  touch- 
ing brotherly  love  ye  need  not  that  I  write  unto  you  : 
for  ye  yourselves  are  taught  of  God  to  love  one  an- 
other."  The  thirteenth  chapter  of  First  Coiinthians 
is  Paul's  psalm  of  love.  After  speaking  of  the  various 
gifts  bestowed  on  the  early  Church,  the  apostle  closes 
the  twelfth  chapter  thus  :  "  But  covet  earnestly  the 
best  gifts  :  and  yet  show  I  unto  you  a  more  excellent 
way."  This  more  excellent  way,  which  surpasses  all 
extraordinary  gifts,  is  love.  Without  this  love,  even 
the  speaking  with  the  tongues  of  men  and  of  angels, 
and  the  gift  of  prophecy,  and  the  understanding  of 
all  mysteries,  and  all  knowledge,  and  faith  that  could 
remove  mountains,  and  alms-giving,  and  the  sacrifice 
of  the  body  in  martyrdom,  avail  nothing.  It  is  love 

*  Rom.  13  :  8-10.  f  Col.  3  :  14.  \  1  Tim.  1  :  5. 


THE   APOSTOLIC   DOCTRINE    OF    LOVE.  225 

which  gives  to  all  these  things  their  Christian  signifi- 
cance ;  and  if  loveless,  the  greatest  gifts  and  endow- 
ments and  deeds  fire  also  godless.  Summing  np  the 
whole  matter,  Paul  says  :  "  And  now  abideth  faith, 
hope,  charity  [love],  these  three  ;  but  the  greatest  of 
these  is  charity. ' ' 

Peter  also  places  love  on  the  throne.  He  says  : 
"  And  above  all  things  have  fervent  charity  [love] 
among  yourselves."  *  The  apostle  of  hope  thus 
joins  the  apostle  of  faith  in  making  love  the  chief  of 
the  Christian  graces. 

To  give  a  full  view  of  the  significance  attached  to 
love  by  the  beloved  disciple  and  apostle  of  love, 
would  require  an  analysis  of  the  whole  of  his  F  irst 
Epistle.  The  subject  of  that  epistle  is,  Christian  love 
in  its  application  to  the  Christian  brother.  God's  love 
to  us  is  emphasized  for  the  very  purpose  of  enforcing 
the  duty  of  the  Christian  to  love  his  brother.  JSTo 
other  epistle  is  so  rich  in  the  doctrine  of  love  as  the 
controlling  principle  of  Christians  in  their  relations  to 
one  another.  To  John,  love  is  the  very  essence  of  re- 
ligion, while  hatred  is  the  essence  of  irreligion.  "  He 
that  saith  he  is  in  the  light,  and  hateth  his  brother,  is 
in  darkness  even  until  now.  lie  that  loveth  his 
brother  abideth  in  the  light,  and  there  is  none  occasion 
of  stumbling  in  him."  j-  "In  this  .the  children  of 
God  are  manifest,  and  the  children  of  the  devil  :  who- 
soever doeth  not  righteousness  is  not  of  God,  neither 
he  that  loveth  not  his  brother.  For  this  is  the  mes- 
sage that  ye  heard  from  the  beginning,  that  we  should 
love  one  another.  .  .  .  We  know  that  we  have 
passed  from  death  unto  life,  because  we  love  the 

*  1  Peter  4:8.  f  2  :  9, 10. 


226  CHRISTIAN   SOCIOLOGY. 

brethren.  He  that  loveth  not  his  brother  abideth  in 
death."  *  The  spirit  of  this  love  is  also  described. 
As  Christ  laid  down  his  life  for  us,  so  "  we  ought  to 
lay  down  our  lives  for  the  brethren."  It  is  a  love 
that  helps  the  needy  brother  ;  a  love  that  is  not  in 
word,  neither  in  tongue,  but  in  deed  and  in  truth. 
The  very  strongest  motives  for  loving  one  another  are 
presented.  "  Beloved,  let  us  love  one  another  :  for 
love  is  of  God  ;  and  every  one  that  loveth  is  born  of 
God,  and  knoweth  God.  He  that  loveth  not,  know- 
eth  not  God  ;  for  God  is  love."  That  is.  love  alone 
can  know  love  ;  God  is  love,  and  therefore  only  those 
who  have  love — who  love  the  brethren — can  know 
God.  The  infinite  love  of  God  is  a  reason  for  loving 
one  another.  "  Beloved,  if  God  so  loved  us,  we 
ought  also  to  love  one  another.  No  man  hath  seen 
God  at  any  time.  If  we  love  one  another,  God 
dwelleth  in  us,  and  his  love  is  perfected  in  us."  f 
Love  to  God  is  not  possible,  unless  there  is  also  love  to 
the  brethren.  "  If  a  man  say,  I  love  God,  and 
hateth  his  brother,  he  is  a  liar  :  for  he  that  loveth 
not  his  brother,  whom  he  hath  seen,  how  can  he  love 
God,  whom  he  hath  not  seen.  And  this  command- 
ment have  we  from  him,  That  he  who  loveth  God 
love  his  brother  also."  + 

These  clear  a-nd  emphatic  declarations  of  Scripture 
leave  no  room  for  doubt  as  to  the  controlling  principle 
of  the  believer  in  his  social  relations  ;  and  writers  on 
Christian  ethics  generally  admit  this  fundamental 
character  of  love.  The  nature  of  this  love  is  variously 
described  in  Scripture.  Every  believer  knowrs  what 
it  is  by  experience,  though  a  definition  of  it  is  by  no 

*  3:10-14.     '  f  4  :  7-12.  *  4  :  20,21. 


SPIRITUAL   AFFECTION.  227 

means  easy.  It  is  not  natural  affection,  which  the 
unbeliever  may  have  as  well  as  the  believer,  such  as 
the  love  of  relatives  or  friends,  or  conjugal  love  ;  but, 
at  the  same  time,  it  does  not  set  aside  or  supersede 
natural  affection,  but  purifies  it.  It  is  spiritual  love, 
being  an  affection  of  the  spirit  of  man,  and  having  its 
birth  in  a  regenerated  heart.  It  is  also  spiritual  in 
that  it  is  the  product  of  the  creative  energy  of  the 
Spirit  of  God.  Like  all  other  spiritual  affections  and 
operations  in  the  believer,  it  has  thus  a  divine  and  a 
human  element,  being  the  fruit  of  the  union  of  God's 
Spirit  with  man's  spirit.  It  is  truly  theanthropic  ; 
and  this  love  is,  indeed,  the  most  perfect  realization 
of  God's  image  in  man.  With  God  this  spiritual  love 
is  original  ;  with  man  it  is  derivative,  God  being  its 
author.  "  We  love  him,  because  he  first  loved  us." 
But  spiritual  love  in  general  is  not  to  be  regarded  as 
the  principle  of  Christian  social  ethics,  but  only  that 
love  which  is  directed  to  our  fellow-men.  This 
Christian  social  love,  as  it  may  be  called,  has  its  source 
in  God's  love  to  us,  and  is  co-ordinate  with  love  to 
God.  While,  therefore,  directly  and  inseparably 
connected  with  love  to  God,  it  is  yet  distinct  from  it. 
We  may  say  that  God  touches  the  chords  of  the 
human  heart,  and  that  the  response  to  this  touch  is 
both  to  the  Father  and  to  his  children  ;  but  it  is  only 
the  response  to  his  children  which  is  the  principle  we 
are  now  considering. 

Christian  social  love  is  thus  a  part,  and  a  very  large 
part,  of  that  spiritual  love  which  Christ  awakens  in 
the  hearts  of  believers.  The  truth  with  which  it  is 
most  directly  connected  is  that  which  may  be  called 
sociological,  which  is,  of  course,  intimately  connected 


228  CHRISTIAN   SOCIOLOGY. 

with  the  fatherhood  of  God,  and  with  Christ  as  the 
Redeemer  of  man  and  as  the  Elder  Brother.  This  love 
is  most  closely  connected  with  faith,  so  far  as  it  appre- 
hends humanity  as  a  brotherhood  and  appreciates 
man's  calling  and  destiny.  While  this  love  thus  re- 
ceives its  inspiration  from  the  Father  and  Christ,  and 
from  sociological  truth  and  faith,  its  whole  aim  and 
working  is  sociological.  It  is  directed  to  man  as  a 
child  of  God  and  as  bearing  his  image  ;  as  one  who 
has  a  Saviour  ;  as  one  who  is  redeemable  or  is  already 
redeemed  ;  as  called  to  be  a  brother  in  the  spiritual 
brotherhood,  and  as  destined  for  eternal  life.  The 
object  of  genuine  spiritual  love  is  always  a  person, 
either  God  or  his  children  ;  the  social  love  we  are 
considering  has  the  latter  for  its  object. 

Not  only  is  the  object  of  this  love  a  person,  but 
this  love  is  also  the  most  perfect  expression  of  the 
personality  ;  it  is  the  most  perfect  outgoing  of  the 
person  toward  a  person.  This  love  is  not  merely  an 
emotion,  but  the  whole  being  is  involved  and  expressed 
in  it  ;  it  is  an  act  of  the  heart,  using  that  term  in  the 
deep  scriptural  sense  already  indicated.  It  is  there- 
fore an  act  of  the  whole  spirit  ;  it  is  a  thoroughly 
personal  act,  and  is  that  act  in  which  the  personality 
most  perfectly  manifests  itself.  In  love  there  is 
always  the  giving  of  self — not  merely  the  giving  of 
something  that  belongs  to  the  person. 

A  precise  definition  of  this  love  is  exceedingly  diffi- 
cult, it  being  more  a  matter  of  experience  than  of 
demonstration,  and  more  a  matter  of  which  we  are 
immediately  conscious  than  a  matter  of  explanation  or 
definition.  Many  feel  and  intuitively  know  what  it 
is,  who  cannot  give  its  verbal  equivalents.  It  has, 


CHARACTERISTICS   OF    LOVE.  229 

however,  some  general  characteristics,  which  can  easily 
be  described. 

All  spiritual  love  springs  from  a  heart  that  has  been 
spiritualized,  and  is  the  spontaneous  outgoing  of  that 
heart  toward  its  object.*  Unless  the  heart  is  itself 
spiritual,  it  cannot  put  forth  a  spiritual  act,  and  least 
of  all  Christian  love,  which  is  the  highest  spiritual 
act.  In  order  that  an  object  may  be  loved,  there 
must  be  an  affinity  for  it  in  the  heart  ;  and  in  order 
that  spiritual  objects  may  be  loved,  the  heart  must 
feel  a  spiritual  affinity  for  them,  and  there  must  be  a 
spiritual  kinship  between  the  loving  subject  and  the 
beloved  object. 

Spiritual  love  must  appreciate  its  object  as  either 
potentially  or  really  spiritual.  Man  without  the 
spiritual  faculty  could  not  be  the  object  of  this  love. 
But  being  spiritual,  susceptible  to  spiritual  influences, 
and  capable  of  becoming  truly  a  child  of  God,  he 
may  be  loved  spiritually.  But  besides  appreciating 
man  as  spiritual,  this  love  inclines  or  bends  toward 
him,  takes  a  deep  interest  in  him,  and  seeks  the 
realization  of  his  spiritual  ideas.  There  is  no  love 

*  "  Christian  love  is  widely  distinct  from  any  constitutional  feel- 
ing. We  speak  of  a  love  of  fruit,  or  a  love  of  beauly — one  of  the 
animal  and  the  other  of  the  rational  susceptibility — but  these  aie 
both  determined  in  our  constitutional  structure.  A  love  of  the 
Lord  Jesus  Christ  is  possible  only  as  the  spiritual  disposition  has 
gone  out  toward  him.  So  long  as  the  spirit  is  disposed  on  some 
other  object,  the  feeling  of  Christian  love  cannot  be  ;  there  is 
no  susceptibility  to  it.  The  religious  claims,  induced  in  the  ap- 
prehension of  the  truth  regarding  Christ,  are  unwelcome,  and 
their  pressure  becomes  irksome,  and  hence  the  feeling  of  aver- 
sion and  hatred  are  the  necessarj'  result  of  pressing  Christian 
truth  upon  an  unchristian  disposition."  (Hickok's  "  Empirical 
Psychology,"  second  edition,  p.  232.) 


230  CHRISTIAN   SOCIOLOGY. 

without  devotion  to  the  loved  one.*  Hence  it  can- 
not be  idle,  but  must  work  for  its  object,  so  as  to  help 
it  to  realize  its  ideal. f  The  extent  of  the  efforts  to 
be  made  by  this  love  for  the  good  of  others,  is  indi- 
cated by  Christ  when  he  commands  his  disciples  to 
love  one  another  as  he  loved  them  ;  that  is,  if  need 
be,  unto  death.  The  beloved  disciple  lays  down  the 
same  rule  :  "  Hereby  perceive  we  the  love  of  God, 
because  he  laid  down  his  life  for  us  :  and  we  ought  to 

*  "  Love,   in  general,  is  the  devotion  of  one  person  to  an- 
other."   (Rauch's  "  Psychology.") 

f  "  Rational  love  presupposes  a  knowledge  of  the  supreme 
end  of  the  being  loved,  and  involves  the  choice  for  him  of  that 
end.  In  strictness  we  desire  things,  but  love  only  persons. 
.  .  .  Only  a  rational  being  can  have  a  supreme  end,  and  the 
choice  by  us  of  that  end  for  another,  so  as  to  be  willing  to  put 
forth  efforts  and  make  sacrifices  for  its  attainment,  is  ralional 
love."  ("  The  Law  of  Love  and  Love  as  a  Law."  By  Mark  Hop- 
kins ;  3d  edit.  p.  100.)  In  giving  the  elements  of  rational  love  the 
same  author  says  :  "  In  the  whule  process  and  formation  of  this 
love  three  things  are  to  be  distinguished.  There  is  (1)  a  percep- 
tion of  worth  as  distinguished  from  worthiness.  This  involves 
an  appreciation  or  the  capabilities,  and  also  of  the  liabilities  of 
the  being,  and  can  be,  only  as  we  know  his  end,  the  desirable- 
ness of  attaining  it,  and  the  fearfulness  of  his  not  doing  so. 
This  is  rather  a  condition  of  love  than  one  of  its  elements. 
There  is  (2)  a  '  prcpension  '  of  mind,  as  Edwards  calls  it,  and  a 
desire  that  he  should  attain  his  end.  This  is  an'  indispensable 
element  of  love,  but  not  the  love  itself.  It  is  spontaneous,  and 
may  be  overcome  by  other  forms  of  spontaneous  action.  That  it 
may  become  rational  love  there  must  be  (3)  a  choice  for  the  be- 
ing of  his  end,  and  such  a  devotement  of  ourselves  to  him — (hat, 
is,  to  the  attainment  by  him  of  his  end  and  good — that  we  shall 
be  willing  to  make  sacrifices  for  it  as  we  would  for  our  own.  It 
is  this  last  only  which  constitutes  the  whole  process,  rational  and 
free,  and  brings  it  under  the  control  of  Moral  Law."  (Pp. 
100,  101.) 


CHRISTIAN  LOVE  RECIPROCAL  AND  ORIGINAL.    231 

lay  down  our  lives  for  the  brethren."  *  The  extent 
of  this  love  is  also  indicated  when  Jesus  says,  "  Thou 
shalt  love  thy  neighbor  as  thyself." 

The  love  which  is  the  controlling  principle  of  Chris- 
tian social  ethics  may  be  defined  as  the  outgoing  of 
the  spiritual  heart  toward  man  as  spiritual.  This  in- 
dicates both  its  subjective  spiritual  origin  and  the 
spiritual  character  of  its  object.  It  is  thus  viewed  as 
a  spiritual  act  of  the  whole  man,  the  heart  being  the 
centre  of  man.  This  love  implies  a  spiritual  appre- 
ciation of  the  object  loved,  a  deep  interest  in  the  ob- 
ject, an  earnest  desire  that  it  may  attain  its  ideal,  and 
a  readiness  to  sacrifice,  so  as  to  aid  it  in  this  attainment. 

There  is  another  element  in  this  love  which  is  essen- 
tial to  a  full  understanding  of  its  nature.  The  heart 
loves  spiritually  because  it  is  loving  in  its  nature  ;  for 
the  exercise  of  this  love  it  is  not,  therefore,  depend- 
ent on  the  love  of  others.  It  has  already  been  shown 
that  God's  love  is  original  with  him,  is  the  expression 
of  a  loving  nature.  For  its  exercise,  God  is  not  de- 
pendent on  others,  but  its  inexhaustible  fountain  is  in 
himself.  "  God  is  love."  Christian  love  is  deriva- 
tive, being  created  in  the  believer  by  the  love  of  God  ; 
or  rather,  it  is  reciprocal,  since  we  love  him  because 
he  first  loved  us.  God's  love  to  the  believer  makes 
him  loving,  creates  a  fountain  of  love  in  his  heart, 
just  as  there  is  in  God  himself.  When  this  love  has 
been  created  in  the  heart  of  the  believer,  he  is  to  love 
his  fellow-men  as  God  loves,  for  the  reason  that  his 
nature  is  loving,  and  therefore  has  in  himself  an  irre- 
sistible impulse  to  love.f  With  reference  to  God, 
then,  this  love  is  responsive  ;  but  with  reference  to 
*  1  John  3  :  16.  f  Sec  Matt.  5  :  44-48. 


232  CHRISTIAN   SOCIOLOGY. 

other  men,  it  is  not  merely  to  be  reciprocal  to  their 
love,  but  it  is  to  be  original  and  independent  of  their 
love,  so  that  it  is  exercised  toward  them  even  if  they 
are  enemies.  If  the  love  of  the  believer  to  other  men 
were  reciprocal  only,  then  who  could  love  first  ?  In 
that  case  this  love  could  not  exist,  for  the  first  Chris- 
tian love  must  be  original,  as  there  is  none  yet  to  .re- 
ciprocate. Even  if  the  person  is  only  potentially  or 
in  idea  worthy  of  love,  it  is  still  to  be  exercised. 
Christian  social  love  is,  therefore,  the  action  of  a 
heart  which,  in  its  unworthiness,  experienced  God's 
love  ;  and  as  God  loved  it,  though  unworthy,  so  also 
is  it  to  love  even  the  unworthy.  Its  act  in  loving  is, 
therefore,  to  be  original  with  the  heart,  not  a  mere 
reaction  ;  it  is  the  native  voice  of  the  redeemed  soul, 
not  merely  an  echo  of  the  love  of  another  soul.  But 
it  can  also  be  said  with  truth,  that  it  is  the  response 
of  God's  love. 

By  making  love  the  controlling  principle  of  Chris- 
tian social  ethics,  the  Second  Part  of  Christian  Sociol- 
ogy naturally  divides  itself  into  four  parts. 

I.  The  love  of  the  Christian  in  its  application  to 
himself  as  a  member'  of  society. 

IT.  Christian  love  in  its  social  application  to  others, 
irrespective  of  their  character. 

III.  Christian  love  in  its  application  to  other 
Christians. 

IY.  Christian  love  in  its  application  to  those  who 
are  not  Christains. 


FIEST    DIVISION". 

THE  LOVE  OF  THE  CHRISTIAN  IX  ITS  APPLICATION 
TO  HIMSELF  AS  A  MEMBER  OF  SOCIETY. 


CHAPTER  XI. 

SELF-LOVE    AND    SOCIETY. 

THE  relation  of  the  individual  to  society  is  one  of 
the  most  important  subjects  discussed  in  Christian 
Sociology,  and  on  it  very  largely  depends  the  charac- 
ter of  social  ethics.  By  generalization,  we  get  four 
views,  under  which  all  the  views  which  have  prevailed 
on  this  subject  in  Christian  countries  can  be  placed. 
It  may  be  that  sometimes  these  views  have  been  held 
in  a  modified  form,  or  two  or  more  of  them  may  have 
been  combined. 

First.  The  Selfish  View. — According  to  this  view, 
a  man  ignores  the  claims  of  God  and  of  his  fellow- 
men,  and  lives  for  self  only.  He  treats  himself  as  if 
he  were  independent  of  his  Maker  and  of  other  men, 
and  as  if  he  were  the  centre  of  the  universe,  for  which 
all  other  things  were  created.  He  is  lord,  others  are 
slaves  to  him.  His  selfishness  determines  his  rela- 
tion to  others.  He  cares  for  them  only  so  far  as  they 
promote  his  selfish  purposes. 

The  selfish  view  may  assume  a  great  variety  of 


234  CHRISTIAN    SOCIOLOGY. 

forms.  Thus,  it  may  be  sensuous,  making  a  man 
licentious,  gluttonous,  brutal  ;  or  it  may  be  more  in- 
tellectual, seeking  by  means  of  culture  nothing  more 
than  selfish  ends  ;  it  may  even  enter  the  spiritual  do- 
main, seeking  religion  because  it  will  save  from  per- 
dition, not  because  this  view  cares  for  truth,  and 
right,  and  purity,  and  God.  So  there  may,  also,  in 
these  different  spheres  be  degrees  of  selfishness, 
though  in  all  cases  the  end  sought  is  selfish. 

Whatever  men  may  hold  theoretically,  practically 
this  view  is  very  prevalent.  It  adopts  the  principle 
that  might  makes  right.  It  is  the  principle  of  the 
oppressor,  whether  of  the  tyrant  on  the  throne  or  of 
the  master  who  subjects  others  to  slavery.  It  is  the 
most  frequent  source  of  injustice  and  of  cruelty.  In 
the  Gospel,  Herod,  misnamed  the  Great,  Pilate,  the 
unjust  judge  (Luke  18  :  2-5),  and  the  rich  fool  (Luke 
12  :  16-19),  are  types  of  this  class.  In  history  the 
representatives  of  this  class  are  innumerable. 

Second.  The  Naturalistic  Social  View. — This  ex- 
pression is  here  used  to  designate  that  irreligious  view 
which  ignores  God  altogether,  but  has  some  regard 
for  the  claims  of  society.  He  who  adopts  it  regards 
himself  as  a  member  of  society,  which  can  exist  only 
by  mutual  sympathy  and  help.  But  however  highly 
he  may  appreciate  the  claims  of  others  on  him,  he 
ignores  the  spiritual  nature  of  man,  and,  consequently, 
all  religious  duties  to  his  fellow-men.  This  is  the 
view  adopted  by  all  who  treat  Sociology  as  one  of  the 
natural  sciences. 

The  socialism  and  communism  of  the  day  are  largely 
an  embodiment  of  this  view.  They  are,  as  a  rule, 
irreligious  ;  and  while  they  profess  to  seek  solely  the 


THE   INDIVIDUAL    AND   SOCIETY.  235 

interests  of  society,  they  seek  only  such  interests  as 
are  purely  earthly.  There  may  be  socialistic  and  com- 
munistic societies  which  are  religious  ;  these,  of 
course,  do  not  come  under  this  head.  The  sociology 
of  the  day  belongs  largely  to  this  naturalistic  social 
view. 

Herbert  Spencer's  Sociology  is  not  yet  complete, 
and  we  do  not  know  what  the  final  conclusions  of  that 
work  will  be.  But  unless  we  have  mistaken  his  prin- 
ciples of  evolution  as  thus  far  developed,  he  will  find 
no  room  in  his  Sociology  for  the  spirit,  conscience, 
free  will,  or  for  God.  He  may  use  these  terms,  but 
we  suspect  that  it  will  not  be  in  the  usually  received 
sense.  Like  Comte's  Sociology,  we  expect  that  of 
Spencer  to  be  a  department  of  physics. 

Third.  The  Monastic  View. — Those  who  adopt 
this  view  recognize  God  and  may  be  zealous  in  his 
service.  But  it  makes  this  service  consist  in  poverty, 
chastity,  seclusion  from  the  world,  and  the  like. 
Society  and  its  claims  on  the  individual  Christian  arc 
either  entirely  ignored  or  at  least  greatly  depreciated. 
The  lonely  cell,  not  society,  becomes  the  sphere  for 
the  exercise  of  godliness  ;  contemplation,  often  idle, 
takes  the  place  of  a  faith  which  works  by  love  ;  and 
mortification  of  the  flesh  takes  the  place  of  sacrifices 
for  the  welfare  of  the  brethren.  The  monastic  view 
may  lead  to  a  spiritualistic  selfish  life. 

We  must  not  confound  this  class  with  those  who 
retire  from  the  world  in  order  the  better  to  serve 
society.  Nor  must  all  monks  be  put  under  this  head, 
for  some  of  them  have  been  great  social  benefactors. 
Students  who  withdraw  from  the  excitement  of  the 
world  may  prove  a  great  blessing  to  mankind,  and 


236  CHRISTIAN   SOCIOLOGY. 

they  may  seek  retirement  for  this  very  purpose. 
Those  who  in  retirement  still  live  for  the  good  of 
society  are  not  to  be  put  under  this  head. 

It  is  self-evident  that  these  three  views  are  opposed 
to  Christian  Sociology. 

Fourth.  The  Christian  Sociological  View. — This 
recognizes  God  as  revealed  in  Christ,  and  also  the  in- 
timate social  relations  of  Christians,  and  the  duties 
growing  out  of  these  relations.  The  principles  of 
this  view  are  given  in  the  New  Testament,  and  are 
embodied  in  Christian  society.  It  recognizes  both  the 
individual  and  society,  gives  each  its  proper  place, 
and  gives  the  claims  of  each  due  consideration.  This 
is  the  view  of  Christian  Sociology. 

Now,  in  adopting  this  view  of  the  relation  of  the 
individual  to  society,  what  ethical  view  are  we  to  take 
of  the  individual  ?  We  can  view  him  solely  with  re- 
spect to  his  relations  to  God,  considering  only  the 
duties  he  owes  to  his  Maker  ;  or  we  can  view  him 
solely  as  an  individual,  isolated  from  all  society,  con- 
sidering only  his  moral  conduct  so  far  as  it  relates  to 
himself  as  an  individual  ;  or  we  can  view  him  as  a 
member  of  society,  and  can  consider  the  duties  he 
owes  to  himself  as  a  member  of  society  and  to  society 
itself.  The  last  view  is  that  adopted  by  Christian 
social  ethics,  which  treats  solely  of  man's  duties  in  his 
social  relations.  The  duties  which  he  as  a  mere  "indi- 
vidual owes  to  God  or  to  himself  are  not  at  all  to  be 
considered  here. 

The  views  of  man's  relation  to  society  given  above 
will  enable  us  the  better  to  understand  what  self-love 
is  proper  and  how  it  is  related  to  society.  It  is  evi- 
dent that  there  is  a  love  of  self  that  is  sinful,  namely, 


GODLESS  AND  GODLY  SELF-LOVE.       237 

a  self-love  at  the  expense  of  love  to  God  and  to  our 
fellow-men,  or  a  love  to  self  as  if  there  were  no  God 
and  no  society.  Such  a  love  perverts  the  true  rela- 
tion of  things.  It  is  based  on  a  lie,  for  it  denies 
God  and  society.  This  love  comes  under  the  first 
view  mentioned  above.  It  is  the  love  of  the  sinful 
man  for  his  sinful  self,  his  lower  self  ;  not  the  love 
of  his  spirit  as  made  in  God's  image.  As  this  love 
has  neither  its  source  nor  its  end  in  God,  but  in  self, 
it  is  godless  and  selfish. 

But  to  love  self  as  a  child  of  God  and  as  a  member 
of  Christian  society  is  not  only  proper,  but  also  a 
duty.  Such  a  love  has  its  source,  its  continuous  life, 
and  its  end  in  God.  And  so  far  is  it  from  conflicting 
with  love  and  duty  to  God  and  society,  that  it  is  in 
harmony  with  them  and  promotes  them. 

It  is  natural  for  the  sinful  man  to  love  his  sinful 
self.  If  he  abhors  his  sinful  self,  it  is  an  evidence 
that  his  higher  nature  is  not  completely  crushed,  but 
has  reactive  power  left.  So  long  as  he  remains  in  sin, 
however,  he  will  love,  in  some  degree,  the  sinful  ; 
for  sin  cannot  do  otherwise  than  love  sin.  Its  love  is 
consanguineous  affection.  When,  however,  this  self 
is  changed  so  that  the  pure  image  of  God  is  restored, 
then  the  pure  self  will  love  itself  as  pure  and  spiritual, 
and  as  allied  to  the  divine. 

That  this  self-love,  which  is  not  selfish,  is  proper, 
is  so  self-evident  that  it  is  not  necessary  for  Scripture 
to  give  special  instruction  on  the  subject.  Christ 
takes  for  granted  that  men  do  love  themselves,  and 
he  aims  to  purify  and  exalt  this  love,  so  that  it  may  be 
the  true  spiritual  self,  not  the  lower  and  corrupt  self 
that  is  loved.  He  constantly  appeals  to  this  love. 


238  CHRISTIAN   SOCIOLOGY. 

Even  when  lie  calls  on  men  to  accept  the  offer  of  sal- 
vation, there  is  an  appeal  to  self-love.  To  say  that 
he  appeals  to  their  sense  of  duty  only,  not  to  this  love 
of  self,  indicates  that  the  sense  of  duty  is  not  under- 
stood. That  sense  of  duty  is  strong  in  proportion  as 
the  love  of  the  true  self  is  strong.  If  men  could  and 
did  concentrate  all  their  affection  on  that  which  is 
Avithout  them,  then  they  could  have  no  sense  of  duty. 
A  consciousness  of  duty  implies  a  consciousness  of 
inner  worth,  an  appreciation  of  this  worth,  and  affec- 
tion for  it.  And  the  man  who  has  no  love  of  self 
cares  nothing  for  self,  and  cannot  be  conscious  of  any 
duty  owed  by  that  self.  An  appeal  to  a  sense  of 
duty  is  an  appeal  to  self  ;  and  if  that  self  is  not  re- 
garded, then  the  appeal  to  duty  is  not  regarded. 

Jesus  recognizes  the  right  of  self -love  in  the  follow- 
ing passages  :  Matt.  16  :  26,  Mark  8  :  36,  Luke  0  :  25. 
The  last  reads  as  follows  :  "  For  what  is  a  man  ad- 
vantaged, if  he  gain  the  whole  world,  and  lose  him- 
self, or  be  castaway?"  These  passages, with  their 
contexts,  prove  that  Christ  regards  true  self-interest 
and  duty  as  in  perfect  harmony.  He  shows  that  self 
is  of  more  value  to  a  man  than  the  world  ;  and  he 
wants  a  man  to  love  himself  so  well,  that  he  will  not 
give  himself  for  the  whole  world.  In  the  second 
great  commandment  of  the  law,  "  Thou  shalt  love 
thy  neighbor  as  thyself,"  there  is  a  recognition  of 
self-love.  As  far  as  the  lesson  is  concerned,  it  makes 
no  difference  whether  we  regard  the  above  as  a  com- 
mand to  love  self,  or  as  merely  a  recognition  of  self- 
love  ;  whether  we  paraphrase  thus  :  "  Thou  shalt 
love  thy  neighbor  as  thou  shalt  love  thyself  ;"  or, 
which  seems  to  be  better,  "  Thou  shalt  love  thy  neigh- 


SELF-LOVE  SANCTIONED  IN  THE  NEW  TESTAMENT.  239 

bor  as  them  lovest  thyself."  Even  if  it  is  not  a  com- 
mand to  love  self,  it  is  at  least  the  recognition  of  the 
love  of  self  as  right.  Jesus  gives  it  his  sanction  by 
making  it  the  measure  of  our  duty  to  love  our  fellow- 
men.  Now,  if  self-love  is  the  measure  of  the  love  we 
owe  our  neighbor,  then  the  more  of  this  love  we  have, 
the  better  ;  for  it  will  make  the  measure  of  the  love 
we  owe  our  neighbor  the  greater.  According  to  this 
standard,  therefore,  if  we  could  rightly  destroy  self- 
love,  then  the  duty  to  love  our  neighbor  would  also 
cease.  Suppose  that  a  man  does  not  love  himself  ; 
then  to  love  his  neighbor  as  himself  means  simply  not 
to  love  his  neighbor  at  all. 

Self-love  is  also  recognized  in  the  Golden  Rule, 
"  Therefore  all  things  whatsoever  ye  would  that  men 
should  do  to  you,  do  ye  even  so  to  them."  *  Here 
self-love  is  made  the  standard  of  our  conduct  toward 
others,  just  as  above  self-love  is  made  the  standard  of 
the  love  we  owe  our  fellow-men. 

That  self-love  is  written  on  man's  very  nature  and 
is  a  law  of  his  being  is  recognized  by  the  apostle 
Paul,  when  he  says,  "  No  man  ever  yet  hated  his 
own  flesh  ;  but  nourisheth  and  cherisheth  it,  even  as 
the  Lord  the  church,  "f  And  all  the  apostles,  in 
fact,  as  well  as  Christ,  take  this  love  of  self  for 
granted  and  give  it  their  sanction.  This  love  is,  of 
course,  totally  different  from  selfishness,  which  is  de- 
structive of  the  true  love  of  the  true  self. 

The  Gospel,  therefore,  does  not  want  man  to  de- 
preciate himself,  but  it  makes  him  conscious  of  his 
real  worth  ;  and  it  wants  him  to  love  himself  in  pro- 
portion to  that  worth.  It  exalts  him  far  more  than 
*  Matt.  7  :  12.  f  Eph.  5  :  20. 


240  CHRISTIAN   SOCIOLOGY. 

any  other  system  can  -do.  To  understand  the  estimate 
which  the  Gospel  places  on  man,  we  must  view  him 
in  the  light  of  God's  love  for  him  and  of  the  gift  of 
his  Son  for  his  redemption  ;  in  the  light  of  the  inti- 
mate relation  to  himself  in  which  he  places  man  ;  and 
in  the  light  of  the  glory  which  awaits  him.  True, 
the  Gospel  humbles  man,  but  only  for  the  sake  of 
exalting  him.  And  should  not  he  whom  God  appre- 
ciates and  loves  and  exalts,  appreciate  and  love  and 
exalt  himself  ?  The  Christian  ought  to  realize  the 
fact  that  already  he  is  the  son  of  God,  and  that  it  does 
not  yet  appear  what  he  shall  be.  For  Christian  social 
ethics  a  proper  appreciation  and  love  of  self  are  essen- 
tial, since  they  are  fraught  with  beneficial  social  re- 
sults, just  as  a  depreciation  of  self  must  be  followed 
by 'evil  social  results. 

From  the  position  here  taken,  it  is  evident  that  the 
duties  which  a  Christian  owes  society  cannot  conflict 
with  a  right  love  for  self,  though  they  must  always 
conflict  with  selfishness.  The  Creator  has  so  adjusted 
the  affairs  of  the  universe,  that  a  man's  duty  and  his 
highest  interest  are  always  in  harmony  with  each 
other.  Owing  to  our  shortsightedness,  they  may,  in- 
deed, at  times  seem  to  conflict  ;  but  this  only  seems 
so,  either  because  our  interest  or  our  duty  is  not  un- 
derstood. It  can  never  be  a  Christian's  duty  to  do 
that  which  injures  him  as  a  child  of  God,  which  in- 
terferes with  his  spiritual  welfare,  or  which  in  the 
least  opposes  his  eternal  interests.  And  could  we 
fully  understand  time  and  eternity,  we  should  appre- 
ciate the  fact,  that  to  do  one's  duty  is  not  only  most 
worthy  of  a  man,  but  that  it  is  also  for  his  highest 
good. 


DUTY   TO    SELF. 

But  if  self-love  and  self-interest  are  both  to  be 
maintained  at  all  hazards,  how  is  a  Christian  to  im- 
itate Christ  in  sacrificing  ?  Does  not  the  Christian 
spirit  of  sacrifice  require  the  abandonment  of  self-love 
and  self-interest  ?  It  may  be  a  duty  to  sacrifice 
earthly  comforts  and  interests,  and  even  life  itself  ; 
but  we  cannot  imagine  a  duty  which  requires  the  sac- 
rifice of  spirituality  or  the  hope  of  glory.  What  duty 
requires  us  to  sacrifice  is  selfishness,  not  self-interest  ; 
it  is  the  love  of  the  flesh  and  of  the  world,  not  the 
love  of  the  true  self.  Christ  himself  did  not  sacrifice 
his  spirituality.  His  very  sufferings  are  the  condition 
for  entering  into  his  glory.  He  gives  himself  for 
and  to  his  own  ;  but  this  is  by  no  means  a  losing  or 
an  abandoning  of  self.  We  may,  therefore,  conclude 
that  no  social  duty  can  interfere  with  the  real  interests 
of  the  individual  Christian. 

It  is  also  evident  that  the  Christian  owes  his  first 
duty  to  his  own  soul.  On  no  plea  of  duty  toward 
others  can  he  afford  to  neglect  that.  Jesus  every- 
where first  of  all  directs  attention  to  self,  before  he 
requires  efforts  in  behalf  of  others.  Every  one  is  to 
seek,  first  of  all,  for  himself  the  kingdom  of  God  and 
his  righteousness  ;  then  all  other  things  shall  be  added 
unto  him.  To  the  question,  "  Are  there  many  that 
be  saved  ?"  Jesus  answers,  "  Strive  to  enter  in  at  the 
strait  gate  ;"  intimating  that  our  own  salvation  is  to 
be  secured,  before  we  inquire  about  the  salvation  of 
others.  Whatever  may  become  of  John,  Peter  has 
nothing  to  do  but  to  follow  Christ  through  duty  to 
death.*  Jesus  saves  his  disciples,  and  imparts  unto 
them  his  truth  and  spirit,  before  he  sends  them  out 
*  John 


242  CHRISTIAN   SOCIOLOGY. 

to  teach  and  save  others.  They  must  themselves  be 
caught  before  they  can  become  fishers  of  men.  An- 
drew and  Philip  must  themselves  first  find  Jesus,  be- 
fore they  can  bring  to  him  Peter  and  Nathanael. 
Spirituality  thus  begins  at  home,  but  it  is  not  to  be 
confined  there. 

The  Christian  does  not  love  self  as  separated  from 
others,  but  as  incorporated  in  Christian  society  and  as 
vitally  connected  therewith,  and  as  a  member  of  the 
whole  human  family,  to  which  he,  accordingly, "owes 
affection  and  duties.  This  self-love,  therefore,  sends 
out  its  fibres  far  beyond  itself  into  the  organism,  of 
which  the  self  is  a  part.  And  what  the"  Christian 
seeks  for  himself,  he  seeks  for  himself  also  as  a  mem- 
ber of  society  ;  and  society  is.  benefited  by  that  which 
benefits  him.  Christian  society  is  composed  of  indi- 
viduals ;  as  the  individuals  are,  so  also  is  the  society  ; 
the  welfare  of  the  individual  Christian  is,  therefore, 
also  the  welfare  of  the  society  itself.  The  believer 
does  not  receive  to  hoard  in  a  miserly  manner  ;  but 
he  receives  for  the  purpose  of  enriching  others  as  well 
as  himself.  The  Christian's  self-love  can  never  seek 
his  own  interest  at  the  expense  of  others  without  be- 
coming selfishness.  Not  only  from  the  very  nature 
of  the  case  must  the  growth  of  the  individual  also  re- 
dound to  the  benefit  of  society,  but  the  Christian 
keeps  the  welfare  of  society  in  view  while  promoting 
his  own  spiritual  welfare  ;  and  thus  he  consciously 
labors  for  the  best  interests  of  society  while  laboring 
for  his  own  best  interests.  "While,  therefore,  selfish- 
ness destroys  Christian  society,  Christian  self-love 
promotes  it.  And  just  as  the  individual  Christian 
promotes  the  welfare  of  Christian  society,  so,  on  the 


CHRISTIAN   INDIVIDUALITY.  243 

other  band,  Christian  society  also  promotes  the  welfare 
of  the  individual.  Their  interests  are  so  interwoven, 
that  the  prosperity  or  adversity  of  the  one  also  affects 
the  other.  This  arises  from  the  fact  that  they  are  a 
living  organism.  What  affects  one  member  must  also 
affect  the  others  and  the  entire  organism.  "  And 
whether  one  member  suffer,  all  the  members  suffer 
with  it ;  or  one  member  be  honored,  all  the  members 
rejoice  with  it.''  There  is  thus  a  reflex  influence  be- 
tween the  member  and  society  ;  there  is  action  and 
reaction.  Christian  self-love,  while,  therefore,  pro- 
ductive of  good  for  others,  is  also  to  be  receptive  of 
good  from  society.  It  gives  and  receives  ;  it  blesses 
and  is  blessed. 

The  Christian's  appreciation  and  love  of  self  de- 
mand that  he  never  lose  sight  of  his  own  worth  in 
Christ  while  laboring  in  behalf  of  others.  That  he 
must  appreciate,  if  he  would  appreciate  others  ;  and 
that  he  must  maintain,  if  he  would  accomplish  his 
mission.  No  one  has  a  right  1o  lose  himself  in  society. 
However  much  he  may  mingle  with  others,  and  sym- 
pathize with  and  labor  for  them,  the  Christian  ought 
always  to  remain  himself.  His  individuality  is  God's 
gift  ;  as  such  he  should  esteem  it  and  never  barter  it 
away.  Why  should  a  man  try  to  be  some  one  else, 
when  God  has  not  made  him  somebody  else  ? 
Strongly  marked  Christian  individuality  indicates 
strength  of  character  ;  but  he  that  tries  to  be  some- 
body else,  thereby  confesses  his  own  weakness  as 
well  as  a  depreciation  of  self.  Peter  cannot  be  John, 
nor  John  Peter  ;  and  if  John  becomes  Peter,  who  is 
to  take  John's  place  and  do  his  work  ?  If  any  one  is 
to  be  of  peculiar  value  to  society,  then  there  must  be 


244  CHRISTIAN   SOCIOLOGY. 

something  peculiar  in  him.  If  he  is  only  like  others, 
then  there  is  no  special  reason  why  he  should  go  into 
society,  since  others  can  take  his  place,  and  since  he 
cannot  give  to  society  what  it  has  not  already,  nor 
can  he  receive  from  it  what  he  has  not.  Society,  to 
be  beneficial,  must  be  composed  of  members  that 
have  peculiarities.  And  the  appreciation  of  self,  with 
its  proper  individuality,  is  a  duty  to  society  as  well 
as  to  self. 

How  much  time  ought  the  Christian  to  devote  to 
society  ?  No  definite  answer  can  be  given,  so  as  to 
apply  equally  to  all  cases.  The  answer  depends  ma- 
terially on  the  calling,  needs,  and  surroundings  of  per- 
sons. Some  are  so  situated  as  to  be  able  to  devote 
much  time  to  Christian  fellowship,  while  others  can 
devote  but  little.  It  also  depends  much  on  inclina- 
tion. Some  have  a  stronger  impulse  to  seek  society, 
and  feel  more  need  of  fellowship  than  others.  On 
the  other  hand,  there  are  those  who  are  better  adapted 
to  solitude,  and  feel  that  in  retirement  they  can  ac- 
complish more  for  the  good  of  society  than  by  min- 
gling much  with  their  fellow-men.  Richard  Rothe 
speaks  of  himself  *  as  a  "  monastically  organized  in- 
dividual ;"  but  he  wants  no  monasticism  which  is  not 
for  the  good  of  others  as  well  as  self.  The  scholar 
may  recognize  solitude  as  the  sphere  of  his  labors,  in 
which  he  can  do  more  for  society  than  by  spending 
much  time  in  social  converse.  The  same  may  be  true 
of  a  writer.  Bunyan,  no  doubt,  did  much  more  for 
society  by  writing  his  "  Pilgrim's  Progress"  than  he 
could  have  done  if  he  had  moved  in  society  all  the 
time. 

*  Ethick,  IV.  p.  225. 


THE  AMOUNT  OF  TIME  DEVOTED  TO  SOCIETY.     215 

It  must,  therefore,  be  left  to  the  conscience  of  the 
believer  to  determine  how  much  he  will  mingle  in  so- 
ciety. But  whether  one  spends  his  time  in  solitude  or 
in  society,  he  has  no  right  to  lead  a  life  that  in  no 
way  benefits  others.  No  Christian  has  a  right  to 
put  his  light  under  a  bushel.  Solitude  has  its  pecu- 
liar benefits,  and  society  also  has  its  advantages.  He 
that  would  enjoy  and  benefit  society  must  know  how 
to  appreciate  solitude  ;  and  he  that  would  derive 
blessing  from  solitude  must  appreciate  society.  Soli- 
tude should  fit  for  society,  and  society  for  solitude. 

While  the  Christian  recognizes  the  importance  of 
self,  he  must  also  recognize  the  same  with  respect  to 
others.  I  am  no  more  important  to  myself  than  an- 
other is  to  himself.  And  the  worth  and  prerogatives 
which  I  claim  for  myself  I  must  also  accord  to  others. 
The  law  which  demands  that  I  shall  not  degrade  my- 
self for  others,  also  demands  that  I  shall  not  ask  an- 
other to  degrade  himself  for  my  sake.  What  my  self- 
love  claims  for  self,  that  it  must  also  allow  the  self- 
love  of  others  to  claim  for  them.  Respect  for  self 
teaches  the  reflecting  man  respect  for  others.  What 
1  ask  for  myself  I  must  let  others  ask  for  themselves. 
My  individuality  has  rights,  and  every  other  individ- 
uality also  has  its  rights. 

Self-love,  therefore,  as  recognized  by  Christ,  arid 
as  altogether  different  from  selfishness,  is  in  perfect 
harmony  with  the  love  of  others  ;  and  true  self-interest 
is  also  in  harmony  with  the  interests  of  society.  But 
by  the  Gospel  that  self-love  only  is  sanctioned  which 
obeys  the  command,  "  Thou  shalt  -love  thy  neighbor 
as  thyself  ;"  and  which  practices  the  rule,  "All  things 


246  CHR1STIAX   SOCIOLOGY. 

whatsoever  ye  would  that  men  should  do  to  you,  do 
ye  even  so  to  them." 

The  Christian's  self-love  is  not  a  love  of  self  as  iso- 
lated, but  a  love  of  self  as  a  member  of  society.  In 
this  light  the  individual  must  view  himself,  in  order 
to  see  himself  in  the  proper  light.  Whatever  he 
does,  and  whatever  affects  him,  must  be  considered, 
not  in  its  relation  to  him  as  an  individual  merely,  but 
as  an  individual  who  is  an  integral  part  of  society.  It 
is  common  to  regard  hatred,  revenge,  envy,  jealousy, 
and  the  like,  as  ems  against  others  merely,  not  as  sins 
against  the  person  who  cherishes  them.  A  deeper 
view  will  recognize  the  fact  that  they  are  unworthy  of 
a  place  in  the  Christian  heart,  and  are  a  crime  against 
the  soul  that  harbors  them.  They  are  in  conflict  with 
the  principle  of  love,  which  is  dominant  in  the  Chris- 
tian heart  and  which  is  the  fullest  expression  of  the 
Christian  self  ;  they  are,  therefore,  in  conflict  with 
the  love  of  self. 

Such  is  the  order  established  by  God  that  a  sin 
against  God  or  against  society  is  also  a  sin  against  self. 
And  the  highest  interest  of  society  is  also  the  highest 
interest  of  self.  True  self-love  includes  the  love  of 
society,  of  which  the  individual  is  a  member  ;  and 
the  love  of  society  includes  the  love  of  self  as  a  part 
of  society.  True  self-love,  therefore,  cannot  be  self- 
ish, since  it  seeks  the  welfare  of  society  as  well  as 
that  of  self  ;  and  in  seeking  the  welfare  of  self,  it  at 
the  same  time  seeks  the  welfare  of  society.* 

*  la  the  work  already  quoted,  Dr.  Mark  Hopkins  says  : 
"  Self-love  is  the  choice  by  auy  being  of  his  own  legitimate  good. 
It  is  the  choice  for  himself  of  the  good  that  must  come  from  the 
activity  of  his  powers  in  the  pursuit  aod  enjoyment  of  his 


NOTE.  247 

supreme  end.  Benevolence  is  the  choice  and  will  that  other 
beiugs  shall  attain  their  own  legitimate  good,  that  is,  the  good 
that  must  come  to  them  from  the  activity  of  their  powers  in  the 
pursuit  of  their  supreme  end.  .  .  .  The  measure  of  benevo- 
lence is  the  amount  of  effort  and  self-sacrifice  that  any  one  is 
willing  to  put  forth  and  endure  that  others  may  attain  their  end. 
Rational  love  as  a  whole  will  then  include  a  choice  by  us  for  all 
other  beings  of  their  end  and  good,  and  for  ourselves  of  our  own 
end  and  good.  It  will  also  include  the  necessary  volitions  and 
activities  for  the  attainment  of  those  ends. 

"  In  the  above  statement  it  will  be  seen  that  the  point  of  unicn 
between  self-love  and  benevolence  is  the  common  element  of 
good,  that  is,  of  that  as  their  object  which  is  valuable  in  itself, 
and  that  through  this  (hey  constitute  the  one  whole  of  rational 
love.  Hence  the  ground  for  self-love  and  benevolence  is  the 
same  ;  and  hence,  too,  there  can  never  be  opposition  between 
them.  On  the  contrary,  they  are  conspiring  forces,  not  only  as 
having  a  common  object,  but  as  mutually  contributing  to  each 
other.  That  form  of  activity  by  which  we  promote  the  good  of 
others,  is,  more  than  any  other,  promotive  of  our  own  good." 
(Pp.  101, 102.) 


CHAPTER  XII. 

CH-SISTIAN    F.ELF-CULTUKE    IX    ITS    SOCIAL    ASPECTS. 

SELF-CULTUKE,  as  the  word  implies,  is  the  develop- 
ment and  improvement  of  self,  of  the  whole  being. 
If  any  part  of  man  is  neglected,  there  may  be  culture, 
but  it  will  be  partial.  True  self -culture  is  the  unfold- 
ing and  strengthening  of  all  the  powers  of  man.  God 
makes  nothing  in  vain  ;  all  the  powers  he  gives  to 
man  are  for  use.  They  are  alive,  too,  and,  like  seeds 
and  germs,  they  are  capable  of  growth.  A  human 
being  comes  into  the  world  as  capacity,  power,  possi- 
bility ;  and  each  one  is  to  solve  the  problem  of  the 
direction  and  development  to  be  given  to  the  power 
with  which  he  is  endowed.  And  whatever  stage  of 
development  may  here  be  gained,  man  is  only  in  the 
beginning  of  his  career  of  progress,  and  every  attain- 
ment is  to  be  regarded  as  a  stepping-stone  to  some- 
thing higher.  Every  present  is  the  product  of  the 
past,  and  it  is  also  the  soil  and  the  seed  of  the  future. 

The  self  to  be  cultivated  is  that  which  God  has 
given,  without  the  mixture  of  foreign  elements,  such 
as  sin.  If  the  nature  has  become  corrupt,  it  is  first  of 
all  to  be  purified.  It  is  the  true,  not  the  false  self 
that  is  to  be  cultivated.  The  true  man  is  not  merely 
to  be  developed,  but  he  is  to  be  developed  to  the 
utmost,  so  as  to  attain  the  greatest  development  of 


HARMONIOUS   DEVELOPMENT.  249 

power  of  which  be  is  capable.  In  other  words,  the 
possibilities  of  the  true  man  are  to  be  made,  by  means 
of  culture,  realities. 

In  order  that  this  culture  may  be  Christian,  the 
means  used,  the  object  aimed  at,  and  the  results  at- 
tained must  have  their  source  in  Christ  and  must  be 
in  harmony  with  the  Gospel.  Truth,  divine  truth  is 
the  chief  element  in  promoting  this  culture.  But 
everything  which  affects  the  Christian  may  promote 
it,  since  "  all  things  work  together  for  good  to  them 
that  love  God. "  While  Christian  culture  is  chiefly 
that  of  the  spirit,  it  is  not  confined  to  this,  but  also 
includes  the  training  of  the  body  and  the  intellect. 

Not  only  must  every  part  of  man  be  developed,  but 
every  part  must  also  have  its  proper  place  and  receive 
attention  in  proportion  to  its  value,  if  the  development 
is  to  be  harmonious.  Since  the  spirit  is  highest  in 
man,  it  must  be  put  on  the  throne,  with  everything 
else  subordinate.  It  may  be  called  spiritual  culture, 
or  the  culture  of  the  spirit  in  harmonious  union  with 
all  the  other  parts  of  man.  That  is,  the  culture  of 
the  whole  man  is  to  be,  in  its  ultimate  aim,  spiritual, 
so  that  the  whole  culture  may  subserve  a  spiritual 
end.  The  spirit  is  royal,  and  should  sway  a  sceptre 
before  which  all  that  is  material  must  bow.  To  make 
that  spirit  subject,  is  to  turn  a  man  upside  down  and 
put  his  head  where  his  feet  ought  to  be. 

This  culture  is  misunderstood,  if  it  is  supposed  to 
consist  merely  in  the  acquisition  of  something  still 
foreign  to  us,  as  Christian  knowledge  or  new  Chris- 
tian experiences.  Just  as  true  education  consists  in 
the  development  of  the  mind  itself,  not  in  merely 
cramming  it  with  facts  and  theories  ;  so  Christian  cul- 


250  CHRISTIAN   SOCIOLOGY. 

ture  consists  in  the  development  of  the  soul  itself, 
and  not  merely  in  the  increase  of  its  spiritual  posses- 
sions. The  soul  is  not  merely  a  storehouse  of  the 
truth,  nor  is  it  a  mere  repository  of  experience  ;  but 
it  is  living,  like  the  plant,  and  on  it  the  light  of  truth 
and  the  dews  of  grace  fall  ;  it  absorbs  and  assimilates 
them,  and  grows  thereby.  There  is  real  soul -growth. 
Nature  furnishes  us  illustrations  of  this  growth.  The 
soul  is  like  the  seed.  It  is  the  seed  itself  that  grows, 
by  assimilating  to  itself  foreign  matter,  working  it 
into  itself,  and  making  it  part  of  itself.  The  plant 
does  not  give  up  its  peculiar  nature  by  drawing  nour- 
ishment from  earth  and  air,  from  sunlight  and  rain. 
But  each  plant,  retaining  its  peculiarity,  by  a  chemis- 
try of  its  own  transforms  these  into  its  own  likeness, 
making  them  rose  or  lily,  oak  or  walnut.  The  same 
is  true  in  the  animal  world.  In  the  one  case,  corn  be- 
comes beef,  in  another,  mutton  ;  in  one  instance, 
chicken,  in  another,  turkey.  Soil  and  air,  rain  and 
sunlight,  do  not  determine  what  the  nature  of  the 
plant  shall  be  ;  but  the  plant  has  the  power  to  trans- 
form these  and  to  determine  what  they  shall  become. 
The  corn  does  not  determine  what  the  animal  shall 
be,  but  the  animal  determines  what  the  corn  shall  be- 
come. 

Now,  apply  this  to  the  soul  or  to  man.  The  man 
himself,  his  own  individuality  or  personality,  is  the 
power  that  is  to  transform  all  that  affects  him  into  his 
likeness,  and  to  make  it  the  means  of  self -culture,  or 
to  make  it  himself.  The  true  man  understands  the 
wonderful  art  of  turning  all  influences  exerted  on 
him  into  the  pure  gold  of  his  own  personality.  The 
culture  of  self  is  thus  the  culture  of  that  which  we 


SOUL-GROWTH.  251 

have  in  common  with  all  men  ;  but  it  is  also  the  cul- 
ture of  that  which  is  peculiar  in  us  and  distinguishes 
us  from  all  the  rest  of  humanity. 

In  Christian  culture  there  is  thus  an  acquisition  of 
truth  and  grace,  which  are  appropriated  by  the  soul 
and  enrich  it  ;  but  by  this  very  appropriation  the  soul 
itself  grows,  just  as  the  plant  grows  by  that  it  feeds 
on.  It  is  therefore  proper  to  speak  of  the  growth  of 
grace  and  knowledge  in  the  Christian  ;  but  it  is  just 
as  proper  to  speak  of  the  Christian  as  growing  in 
grace  and  knowledge.*  Spiritual  culture  is  to  enlarge 
the  heart,  so  that  after  the  growth  it  can  hold  more 
than  when  converted.  Larger  souls,  more  heart, 
greater  and  stronger  spirits,  are  aimed  at  in  this  cul- 
ture. By  culture,  not  only  is  more  put  into  the  soul 
as  a  treasury  ;  but  the  treasury  itself,  the  soul,  is  en- 
larged, so  that  it  will  hold  more  than  before. 

In  this  idea  of  culture  as  the  development  of  self, 
of  the  personality,  there  is  real  grandeur.  In  the  par- 
able of  the  wheat  and  the  tares,  Jesus  gives  the  idea 
of  this  culture,  when  he  says,  "  The  good  seed  are  the 
children  of  the  kingdom" — which  seed  is  to  grow  until 
the  harvest  ;  that  is,  Christian  life  is  the  growth  of 
the  Christian  for  glory.  A  similar  thought  is  found 
in  the  parable  of  the  talents  (Matt.  25).  The  two  tal- 
ents become  four,  the  five  ten  ;  the  powers  which 
God  confers  grow  by  proper  use.  Thus,  by  culture  a 
man  not  only  gets  more  than  he  had,  but  he  also  be- 
comes more  than  he  was.  And  all  true  spiritual 
growth  is  growth  in  the  capacity  to  know,  to  love,  to 
adore,  and  to  serve  God. 

The  common  neglect  of  this  self-culture  is  an  evi- 
*  2  Peter  3  :  18. 


252  CHRISTIAN   SOCIOLOGY. 

deuce  that  its  duty  and  importance  are  not  appre- 
ciated. Man  owes  it  to  his  Creator  to  develop  the 
powers  he  gave  him.  To  neglect  them  is  conclusive 
evidence  that  the  powers  themselves,  and  God's  good- 
ness in  bestowing  them,  are  not  appreciated.  Their 
proper  use  is  the  best  gratitude  and  the  best  evidence 
of  their  appreciation  ;  and  this  use  is  the  means  of 
their  development.  But  we  also  owe  the  develop- 
ment of  these  powers  to  God,  in  order  that  we  may  the 
better  appreciate  him,  his  works,  and  his  dealings 
with  men  ;  that  we  may  the  better  worship  him  ;  and 
that,  by  developing  his  image,  we  may  the  better  re- 
flect him  to  the  world. 

Self-culture  is  also  a  man's  duty  to  himself.  His 
love  of  self  demands  it.  God  holds  him  responsible 
for  the  use  or  the  neglect  q£  his  talents  ;  but  the  gain 
or  loss  resulting  therefrom  is  his  owrn.  He  that  loves 
himself  will  seek  his  gain,  will  promote  his  self- 
development  and  the  increase  of  his  own  worthiness. 
It  is  the  very  law  of  tire  faculties  to  grow  ;  and  to  pro- 
mote their  growth  is  God's  will  and  for  man's  good. 
To  neglect  this  growth  is  to  neglect  self,  and  is  a  sin 
against  self  as  well  as  against  God.  As  the  soul  has 
an  intrinsic  value — is  an  end  in  itself,  and  not  merely 
the  means  for  the  attainment  of  some  other  end — soul- 
growth  also  has  an  intrinsic  value.  It  increases  the 
intrinsic  value  of  the  individual.  Thus,  if  for  no 
other  reason  than  that  of  self-love,  every  one  should 
promote  his  own  self -culture  to  the  utmost. 

But  the  importance  of  Christian  self -culture  becomes 
still  more  evident,  when  we  remember  that  it  is  de- 
manded by  love  and  duty  to  society,  as  well  as  to  self 
and  to  God.  Growth  in  grace  and  in  knowledge  is 


THE   PERSONALITY.  253 

the  condition  for  usefulness  in  Christian  society.  A 
man  can  only  give  what  he  has.  To  give  light  to 
others,  he  must  himself  be  light.  A  man  does  what 
he  is.  No  man  wields  a  spiritual  power,  unless  he  has 
first  made  that  power  his  own.  By  digesting  and  as- 
rimilating  spiritual  truth,  spiritual  power  is  developed. 
Experience  is  the  principal  school  for  religious  train- 
ing ;  in  the  laboratory  of  the  heart  the  influences  that 
come  from  above  are  prepared  for  effective  use  in  be- 
half of  others.  As  a  rule,  our  Christian  influence  is  in 
proportion  to  our  own  experience  of  spiritual  things  ; 
in  other  words,  it  is  in  proportion  to  our  spiritual  cul- 
ture. The  Christian's  duty  to  society,  therefore,  also 
demands  that  he  seek  for  himself  the  highest  spiritual 
culture. 

The  importance  of  spiritual  self-culture  in  its  social 
aspects  would  be  better  appreciated,  if  the  fact  were 
realized  that  all  the  power  exerted  by  the  Christian 
depends  on  his  personality.  This  is  the  source  of  all 
the  influence  that  emanates  from  him.  As  this  per- 
sonality is,  so  also  is  his  influence.  Back  of  all  the 
Christian's  words  and  deeds  is  his  own  person,  of 
which  these  are  but  an  expression,  and  which  gives 
them  their  quality  and  power.  The  power  of  the  per- 
sonality may  be  silent,  deep,  indefinable,  and  may  be 
exerted  unconsciously  ;  but  it  is,  nevertheless,  real 
and  effective.  Let  men  feel  that  the  person  is  weak 
or  hypocritical,  then  his  strongest  words  will  be 
empty,  and  his  mightiest  deeds  hollow.  But  let  it  be 
known  and  felt,  that  back  of  all  a  man  says  and  does 
there  is  a  heart  that  dwells  in  God,  a  character  that  is 
unimpeachable,  and  a  personality  of  sterling  integrity 
and  great  force  ;  then  his  words  and  deeds  will  be  en- 


2.")4  CHRISTIAN    SOCIOLOGY'. 

dned  with  all  the  power  of  that  personality.  The 
very  presence  of  such  a  man  is  power.  We  thus  dis- 
tinguish between  the  man  himself,  and  his  words  and 
deeds.  The  man  himself  is  the  power,  and  his  words 
and  deeds  are  but  the  expression  of  that  power.  If 
the  Christian,  then,  is  to  be  powerful  for  good  in  so- 
ciety, he  must  himself  be  powerful,  and  must  develop 
a  character  cf  strength  and  a  personality  that  is 
weighty.  But  all  this  is  to  be  obtained  only  by  the 
Christian  culture  of  self.  The  cry  of  the  age  is  for 
Christian  activity  ;  but  this  cry  will  be  vain,  unless  the 
greater  need  of  Christian  men  and  women,  with  a 
grandly-developed  personality,  is  first  supplied  as  the 
source  of  that  activity. 

The  intrinsic  value  of  self-culture  is  frequently  lost 
sight  of  ;  and  that  culture  is  regarded  as  valuable  only 
because  it  is  the  means  for  benefiting  others  ;  just  as 
by  many  education  is  regarded  as  valuable,  not  be- 
cause it  develops  the  man  himself,  but  because  it  is 
the  means  for  gaining  a  livelihood,  honor,  wealth,  or 
pleasure.  Those  who  do  not  appreciate  spiritual  cul- 
ture for  its  own  sake,  but  regard  it  as  only  the  means 
for  the  attainment  of  some  other  end,  will  likely  soon 
be  satisfied  with  their  attainments,  and  will  hardly 
covet  earnestly  the  best  gifts.  In  the  practical  char- 
acter of  the  Christianity  of  the  day,  some  are  in  dan- 
ger of  neglecting  themselves,  in  their  endeavors  to 
benefit  others.  It  is  true  that  this  very  effort  in  be- 
half of  others  reacts  on  their  own  souls  for  good  ;  but 
by  this  means  a  complete  and  symmetrical  spiritual 
culture  cannot  be  secured,  indeed,  there  are  not  a 
few  whose  religion  consists  rather  in  doing  than  in 
being.  Like  Martha,  they  are  "  cumbered  about 


THE    DANKER    OF    MINISTERS.  255 

much  serving,"  and  are  "  careful  and  troubled  about 
many  things."  But  they  cannot  appreciate  those 
who,  like  Mary,  sit  at  Jesus'  feet  and  learn  of  him. 
This  "  ought  ye  to  have  done,  and  not  to  leave  the  oth- 
er undone."  The  age  needs  those  who  unite  in  them- 
selves the  characteristics  of  both  Mary  and  Martha. 

The  very  calling  of  the  minister  makes  him  liable 
to  lose  sight  of  the  intrinsic  value  of  spiritual  self-cul- 
ture, and  to  regard  it  as  valuable  only  because  he  can 
use  it  for  the  welfare  of  others.  Where  this  view 
prevails,  the  development  of  the  soul  will,  of  course, 
be  neglected,  except  so  far  as  it  is  necessary  as  the 
means  of  doing  good.  He  who  regards  it  as  his  sole 
duty  to  impart  unto  others,  cannot  appreciate  self- 
growth  for  its  own  sake,  and  he  will,  consequently,  neg- 
lect it.  He  makes  the  serious  mistake  of  regarding 
his  soul  as  not  an  end  in  itself,  but  only  as  the  means 
for  the  attainment  of  an  end.  He  will  constantly  give 
out,  without  receiving  fresh  supplies  ;  consequently, 
emptiness  must  be  the  result.  Such  a  process  would 
empty  the  ocean  itself.  The  duty  of  instructing 
others,  of  supporting  the  weak,  cheering  the  faint, 
guiding  the  erring,  and  restoring  the  lost,  may  so  ab- 
sorb the  minister's  attention  that  he  fails  to  pay 
special  attention  to  his  own  soul.  And  it  is  really 
much  easier,  and  frequently  more  congenial,  to  try  to 
teach  others,  than  to  make  earnest  efforts  at  self -im- 
provement. Preaching  may  be  difficult,  but  it  is 
easier  than  practice. 

"  He  is  a  good  divine,  that  follows 
His  own  instructions  ;  1  can  easier 
Teach  twenty  what  were  good  to  be  done,  than 
To  be  one  of  the  twenty  to  follow 
My  own  teaching." 


256  CHRISTIAN   SOCIOLOGY. 

Though  in  blessing,  lie  himself  is  blessed,  yet  he 
needs,  besides,  profound  study  of  the  truth,  deep 
meditation  on  self,  and  retirement  for  communion  with 
his  own  spirit  and  with  God.  Jesus  sometimes  with- 
drew from  the  multitude,  and  even  from  his  disciples, 
to  commune  with  himself  and  with  his  Father.  And 
unless  the  Christian,  whether  minister  or  layman,  does 
likewise,  he  will  neither  know  nor  develop  liimself  ; 
and  however  zealous  he  may  be  in  behalf  of  others, 
he  will  be  in  danger  of  preferring  showy  superficiality 
to  the  deep  things  of  God. 

Some  earnest  Christian  workers  are  subject  to  the 
danger  referred  to  above.  Ministers,  members  of 
Young  Men's  Christian  Associations,  Sunday-school 
teachers,  and  all  with  whom  work  in  behalf  of  others 
has  become  a  passion,  need  to  be  specially  on  their 
guard,  that  their  spiritual  self-culture  may  be  propor- 
tionate to  their  zeal  to  bless  their  fellow-men.  Paul 
says  that  he  is  careful  "  lest  that  by  any  means,  when 
I  have  preached  to  others,  I  myself  should  be  a  cast- 
away' '  (1  Cor.  9  :  27).  And  in  Komans  2  :  21,  he  ex- 
claims, * '  Thou  therefore  that  teachest  another,  teach - 
est  thou  not  thyself?"  And  both  passages  contain 
Important  hints  for  earnest  Christian  workers. 

What  is  said  here  must  not  be  understood  as,  in  the 
least,  a  depreciation  of  efforts  to  bless  others,  but  sim- 
ply as  a  warning  against  a  serious  danger.  Those  who 
are  in  this  danger  should  not  relax  their  efforts  for  the 
good  of  others  ;  but  they  should  pay  more  attention 
to  personal  growth,  should  be  careful  to  remain  near 
the  fountain  and  ever  draw  afresh  from  its  exhaust- 
less  supply.  But  in  order  that  this  may  be  done, 
they  must  learn  to  love  and  value  the  soul  for  its  own 


NEGLECT  OF  TRAINING  FOR  SPIRITUAL  ENDS.    257 

sake  ;  they  must  learn  to  appreciate  tlie  graces  for 
their  own  intrinsic  value  and  beauty  ;  they  must  learn 
to  value  the  personality,  and  not  merely  the  outward 
words  and  deeds,  which  are  but  the  tools  it  uses  ;  and 
they  must  learn  to  appreciate  those  deep  inner  quali- 
ties of  the  spirit,  which  can  never  find  full  expression 
in  words  and  works.* 

Those  who  forget  their  duties  to  their  own  souls, 
because  of  their  zeal  for  others,  are,  however,  greatly 
in  the  minority.  And  often  the  zeal  even  of  this 
class  in  behalf  of  others  might  be  made  more  effective 
by  proper  training.  The  vast  majority  of  Christians 
neglect  to  train  themselves  with  the  special  aim  of 
blessing  others.  If  the  Christian  is  to  do  his  whole 
duty  to  society,  then  general  spiritual  culture  is  not 
enough.  There  should  be  a  special  training  to  pre- 
pare him  to  use  his  powers  to  the  best  advantage  in 
society.  The  difference  in  the  influence  of  men  is 
often  due  far  less  to  the  difference  in  their  attain- 
ments than  to  the  difference  in  their  ability  to  use 
what  they  have.  Men  with  little  mental  culture,  but 
with  great  skill  in  using  that  little,  frequently  accom- 
plish much  more  in  society  than  some  with  much 
learning  but  without  the  power  of  using  it  aright. 
The  same  is  true  in  spiritual  things.  One  talent 
properly  invested  will  gain  more  than  a  hundred 
buried  talents. 

*  Even  theology  is  esteemed  hy  many  only  as  a  means  for  the 
purpose  of  blessing  others.  Were  it  properly  valued,  it  would 
be  studied  by  theological  students  and  ministers  with  an  intense 
thirst  for  its  truths,  such  as  is  but  seldom  found  now.  And  why 
is  it  that  only  those  who  expect  to  enter  the  ministry  study  theo- 
logy ?  Because  it  is  not  properly  valued  as  a  means  of  self-cul- 
ture, but  only  as  a  means  for  benefiting  others. 


25S  CHRISTIAN    SOCIOLOGY. 

There  are  many  who  cannot  properly  express  in 
words  and  deeds  what  is  in  them,  who  consequently 
never  do  justice  to  their  powers  in  society.  What 
they  need  is  special  training  in  the  use  of  their  attain- 
ments. Skill  in  the  use  of  mental  and  spiritual  power 
can  be  cultivated,  just  as  well  as  the  skill  of  the  hand 
in  the  use  of  tools  ;  and  the  need  of  this  skill  is  very 
great.  And  yet,  while  the  conviction  of  duty  to  bless 
others  is  very  general,  how  few  there  are  who  feel 
that  it  is  their  duty  to  tit  themselves  specially  to  be- 
come a  social  power  !  Many  want  to  do  good  who 
do  not  appreciate  the  need  of  self-development  for  the 
accomplishment  of  this  very  purpose.  With  all  the 
progress  of  the  age,  it  is  strange  that  so  little  atten- 
tion is  paid  to  the  cultivation  of  the  power  of  using, 
to  the  best  advantage,  what  has  been  acquired.  It 
seems  that  a  new  science  is  in  urgent  demand,  a  sci- 
ence that  shall  give  the  laws  of  expression,  using  the 
word  expression  in  its  most  extensive  sense  as  apply- 
ing to  look,  gesture,  mariner,  language,  deed,  and,  in 
fact,  to  all  the  means  used  to  give  expression  to  that 
which  is  within  a  man  and  is  used  to  influence  society. 
The  art  of  social  work,  founded  on  such  laws,  might 
be  of  great  benefit  to  the  Christian  worker.  The  aim, 
of  course,  should  not  be  to  make  men  hypocrites,  but 
to  enable  them  to  make  the  most  of  what  they  have. 
Jesus  wants  his  disciples  to  be  wise  as  serpents  in  deal- 
ing with  men.  This  wisdom  consists  simply  in  adapt- 
ing means  to  the  attainment  of  the  desired  end. 
Christ  himself  is  the  model  of  practical  skill  in  the 
use  of  spiritual  power.  Paul  has  not  merely  great 
depth  of  spirituality,  but  he  also  knows  how  to  use  it 
to  the  best  advantage.  His  epistles  to  Timothy  and 


THE    AliT    OF    SOCIAL    WORK.  259 

Titus  are  especially  rich  in  directions  for  the  use  of 
spiritual  attainments.  He  wants  the  minister  of  the 
Lord  to  be  thoroughly  furnished  as  far  as  inner  qual- 
ifications are  concerned,  such  as  knowledge,  soundness 
of  doctrine,  faith,  and  love  ;  but  lie  also  wants  him  to 
be  apt  to  teach.  So  much  stress  does  he  lay  on  this 
aptness,  that  he  speaks  of  it  in  both  epistles  to 
Timothy. 

In  our  theological  seminaries  the  need  of  special 
training  of  candidates  for  the  ministry  in  the  art  of 
expression,  or  in  the  art  of  using  to  the  best  ad- 
vantage their  acquisitions,  is  recognized.  Homiletics 
and  pastoral  theology  and  various  exercises  have  this 
end  in  view.  It  is  felt  that  it  is  not  enough  for  the 
minister  to  have  talents  ;  he  must  also  know  how  to 
use  them.  The  same  need  is  recognized  in  training 
for  any  profession.  To  some  extent  this  need  of 
training  in  the  art  of  expression  is  felt  with  respect  to 
Sunday-school  teachers.  But  there  are  other  depart- 
ments of  Christian  work  in  which  skilled  labor  is  as 
necessary.  And  why  should  not  every  Christian  be 
instructed,  not  merely  in  his  duty  to  others,  but  also 
in  the  best  methods  of  doing  that  duty  ?  The  Roman 
Catholic  Church  gives  some  of  its  members  special 
training  for  works  of  benevolence  ;  the  result  is  that, 
in  many  respects,  their  benevolent  institutions  are  ad- 
mirable and  worthy  of  imitation.  But  not  only  in 
ministerial  and  Sunday-school  and  benevolent  works 
is  skilful  Christian  labor  needed,  but  in  all  the  spheres 
of  Christian  activit_y.  To  supply  this  need  is  one  aim 
of  Christian  self-culture  in  its  social  aspects,  an  aim 
worthy  of  careful  consideration  by  every  Christian. 


2GO  CHRISTIAN   SOCIOLOGY. 

"  If  ye  know  these  things,  happy  are  ye  if  ye  do 
them." 

Christian  self -culture,  with  a  view  to  social  ends, 
requires,  first  of  all,  as  already  intimated,  a  develop- 
ment of  the  personality,  the  soul  itself,  the  character. 
We  must  first  get  knowledge  and  grace,  and  then  we 
must  learn  how  to  use  them.  The  sculptor  must  have 
the  marble  before  he  can  form  the  statue  ;  the  painter 
must  have  canvas  and  paints  and  brushes  before  he 
can  paint,  the  picture.  The  first  requisite  for  a  good 
writer  and  speaker  is  good  matter  ;  the  second  is  the 
style.  It  is  a  good  rule,  never  to  speak  unless  you 
have  something  to  say  ;  but  when  you  have  something 
that  is  worth  saying,  say  it  in  the  best  and  most  effec- 
tive way  possible.  First  the  matter  to  be  shaped, 
and  then  the  best  possible  form  for  that  matter,  should 
be  sought.  Solid  attainments,  real  spiritual  substance, 
are  the  first  aim  of  spiritual  culture  in  its  social  as- 
pects. What  we  desire  to  impart  unto  others  we 
must  first  of  all  seek  for  ourselves.  Hence,  personal 
spiritual  culture  is  not  only  a  duty  which  the  Chris- 
tian owes  himself,  but  it  is  also  the  first  requisite  for 
the  performance  of  efficient  work  in  behalf  of  others. 
Having  solid  attainments,  how  can  the  Christian  be 
most  efficient  socially  ?  When  the  artist  has  all  the 
materials  for  his  work,  he  must  have  a  clear  concep- 
tion of  the  work  to  be  done,  if  he  wants  to  work  intel- 
ligently and  successfully.  He  must  have  an  ideal  in 
his  mind  before  he  tries  to  embody  it  in  marble  or 
paint  it  on  canvas  ;  and  all  the  skill  exerted  must  be 
aimed  at  the  realization  of  that  ideal  in  a  statue  or  a 
picture.  This  ideal  is,  in  fact,  already  to  guide  him 
in  the  choice  of  his  materials,  as  well  as  in  his  skill  in 


SUBSTANCE   AND   FORM.  261 

usins:  them.     So  the  Christian,  in  all  his  self -culture 

o  ' 

with  a  social  aim,  must  have  an  ideal  of  the  work  to 
be  done,  which  ideal  is  to  be  the  inspiration  of  his 
work,  and  its  realization  is  the  end  to  be  attained. 
This  ideal  must  guide  him  in  his  acquisition  of  skill 
in  his  work.  An  ideal  of  the  ministry,  of  Sunday- 
school  work,  of  labor  for  the  poor,  sick,  tempted,  and 
fallen,  is  essential  for  the  rational  and  effective  dis- 
ciplining of  the  powers  for  these  different  spheres  of 
labor. 

The  next  step  is  the  attainment  of  skill  in  Christian 
work,  so  that  the  ideal  may  be  realized.  This  part  of 
self -culture  is,  unfortunately,  neglected  by  some  who 
liave  solid  attainments.  There  are  profound  scholars 
and  earnest  students  who  evidently  think  that  the 
substance  alone  is  essential,  and  that  its  form  is  of 
little  or  no  value.  They  accomplish  but,  little  com- 
pared with  their  real  attainments.  They  take  the 
marble  rough  from  the  quarry  and  throw  it  at  the 
world,  with  the  expectation  that  it  shall  be  admired. 
But  the  world  wants  statues  instead.  As  far  as  the 
effect  is  concerned,  the  form  is  very  important.  In 
Niirnberg  there  is  a  statue  of  exquisite  beauty,  and 
greatly  admired.  And  yet  the  material  is  only  wood. 
Many  a  statue  of  pure  marble  is  less  attractive  and 
less  valuable.  It  is  its  form  that  gives  it  such  beauty 
and  value.  When,  therefore,  effect  is  taken  into  the 
account,  the  form  is  very  essential.  This  is  true  of 
sermons,  addresses,  essays,  and  all  forms  of  Christian 
work. 

For  the  attainment  of  efficiency  in  Christian  social 
work,  the  following  rules  are  important  : 

1.  The  Christian  should  understand  himself.     In 


262  CHRISTIAN  SOCIOLOGY. 

order  that  lie  may  use  his  powers  to  the  best  advan- 
tage, he  must  know  what  those  powers  are.  He 
should  know  the  exact  truth  about  himself,  neither 
overestimating  nor  underestimating  himself,  neither 
being  conceited  nor  lacking  the  proper  confidence  in 
himself.  Some  men  have  too  modest  an  opinion  re- 
specting themselves,  and  this  wrong  opinion  interferes 
with  their  usefulness.  Christian  humility  does  not 
require  a  man  to  believe  a  lie  respecting  the  powers 
which  God  has  bestowed  on  him.  Every  one  should 
estimate  himself  according  to  the  truth,  and  should 
know  to  what  he  is  adapted  and  to  what  he  is  not 
adapted.  The  gifts  with  which  God  endows  men 
adapt  them  to  special  spheres  and  special  work.  Now, 
unless  he  understands  himself  aright,  how  can  the  be- 
liever know  what  his  special  mission  is  ?  There  is  to 
all  a  general  call  to  serve  God  and  bless  men  ;  but 
there  is  also  a  special  call  to  every  Christian  for  special 
work,  determined  by  his  special  endowments  and  sur- 
roundings. There  is  a  niche  for  every  one.  A  man 
will  fit  exactly  into  the  niche  for  which  he  is  made, 
but  into  no  other.  The  difficulty  is  to  find  one's 
niche.  Men  are  constantly  getting  into  wrong  ones. 
Some  get  into  those  that  are  too  small,  and  as  a  con- 
sequence they  are  cramped  ;  others  get  into  niches 
that  are  too  large,  and  they  cannot  fill  them.  Every 
one  should  know  his  special  sphere,  and  should  enter 
it  ;  for  to  miss  that  sphere,  and  to  enter  one  to  which 
he  is  not  adapted,  may  be  to  fail  entirely.  Peculiar 
work  requires  peculiar  power  ;  and  peculiar  power 
adapts  one  to  peculiar  work.  Special  talents  must 
have  special  spheres  in  order  to  be  put  to  the  most 
profitable  usury. 


A   NICHE   FOR    EVERY   ONE.  263 

It  is  wrong  for  a  man  to  aspire  to  the  highest 
position  within  his  reach,  if  he  is  unfit  for  it.  If  he 
occupies  it,  he  will  probably  keep  out  the  very  man 
that  is  fitted  for  it  ;  and  he  himself  is  inefficient  in 
that  sphere,  and  is  kept  out  of  the  sphere  in  which  he 
might  be  most  efficient,  and  to  which  God  has  called 
and  for  which  he  has  endowed  him.  But  it  is  also 
wrong  for  a  man  to  be  satisfied  with  a  low  position 
and  a  small  sphere  of  usefulness,  if  he  is  adapted  to  a 
higher  and  more  useful  position  within  his  reach - 
The  great  mistakes  men  make  respecting  their  fitness 
for  certain  offices  and  works,  prove  how  little  they 
understand  themselves.  The  failures  resulting  from 
this  lack  of  a  knowledge  of  self  and  from  an  unwilling- 
ness to  labor  in  one's  divinely-appointed  sphere,  are 
innumerable.  Many  fail,  not  because  they  have  -no 
talent  or  energy,  but  simply  because  they  are  out  of 
their  spheres.  If  a  mere  lack  of  self-knowledge  is  the 
cause  of  their  failure,  they  will  thankfully  receive  the 
information  that  will  help  them  into  their  propei 
place  ;  but  if  a  godless  ambition  that  aspires  to 
positions  of  prominence  and  trust,  without  ever  in. 
quiring  into  their  fitness,  is  the  cause,  then  the  needed 
information  will  only  incense  them.  The  hand  shoult) 
not  aspire  to  be  the  eye,  nor  the  foot  to  be  the  head. 
And  yet  men, in  the  Church  and  out  of  it,  are  con- 
stantly aspiring  to  pervert  themselves  and  the  end  for 
which  God  made  them  ;  they  want  to  be  what  they 
cannot  be,  and  to  do  what  they  cannot  do.  Many  of 
these  very  men  in  their  proper  spheres  would  be 
giants  ;  whereas  out  of  their  spheres  they  are  only 
great  as  failures,  and  are  objects  of  pity,  if  not  bf  con- 
tempt. 


CHRISTIAN    SOCIOLOGY. 

Every  Christian  should,  therefore,  study  himself 
and  know  his  sphere.  Knowing  himself  and  his  call- 
ing, and  developing  himself  with  special  reference  to 
that  calling,  the  Christian,  in  his  divinely-appointed 
sphere,  may  expect  rich  results  from  his  labors  in  be- 
half of  society. 

2.  But  besides  understanding  himself,  the  Christian 
needs  a  knowledge  of  human  nature.     He  that  would 
influence  men  must  understand  the  human  heart,  with 
its  deceitfulness  and  wickedness,  with  its  passions  and 
prejudices,  with  its  capacities  and  needs  and  yearn- 
ings.    To  give  men  what  they  need,  it  must  be  known 
what  they  need.     He  that  wTould  deeply  move  others 
must  know  what  they  are  and  what  they  may  be- 
come ;  must  know  their  real  condition,  and  also  the 
possibilities  of  their  nature.     For  the  Christian,  the 
scriptural  view  of  man  is   of    special    importance. 
Jesus  not  only  knew  himself,  but  he  also  understood 
man.     "  He  knew  all  men,  and  needed  not  that  any 
should  testify  of  man  ;  for  he  knew  what  was  in  man. " 

In  order  to  understand  the  men  of  an  age,  the 
spirit,  the  wants,  and  the  tendencies  of  that  age  must 
be  understood.  This  is  a  study  of  vast  importance 
and  also  of  special  difficulty.  Men  eo  often  misjudge 
their  age,  because  they  partake  of  its  own  passions 
and  prejudices  and  errors.  An  age  is  like  the  eye, 
which  sees  other  objects,  but  not  itself. 

3.  Study  the  fitness  of  things.    The  Christian,  in  his 
social  labors,  should  know  how  to  adapt  himself  to  per- 
sons and  occasions,  how  to  adapt  means  to  ends.     This 
rule  is  based  on  the  former  two,  a  knowledge  of  self 
and  of  men  ;  it  is  simply  a  wise  application  of  this 
knowledge.     The  scriptural  idea  of  prudence  is  that 
of  the  adaptation  of  means  to  the  attainment  of  the 


WISDOM.  265 

desired  end.*  Solomon  teaches  the  importance  of 
attending  to  the  fitness  of  things  when  he  shows  that 
there  is  a  special  time  for  every  thing  and  purpose. 
Ecc.  3:1:  "To  every  thing  there  is  a  season,  and  a 
time  to  every  purpose  under  the  heaven."  Jesus 
lays  stress  on  the  fitness  of  things  when  he  teaches  the 
disciples  of  John  that  fasting  and  joy,  new  cloth  on 
an  old  garment,  and  new  wine  in  old  bottles,  are  not 
suited  to  each  other.  He  wants  the  Jews  to  know  the 
signs  of  the  times,  so  that  they  may  adapt  themselves 
to  them.  Paul  knows  full  well  the  importance  of  a 
proper  adaptation  of  means  to  ends.  "  Unto  the 
Jews  T  became  as  a  Jew,  that  I  might  gain  the  Jews  ; 
to  them  that  are  under  the  law,  as  under  the  law,  that 
I  might  gain  them  that  are  under  the  law  ;  to  them 
that  are  without  law,  as  without  law,  .  .  .  that 
I  might  gain  them  that  are  without  law.  To  the 
weak  became  I  as  weak,  that  I  might  gain  the  weak  : 
I  am  made  all  things  to  all  men,  that  I  might  by  all 
means  save  some"  (1  Cor.  9  :  20-22).  "  All  things 
are  lawful  for  me,  but  all  things  are  not  expedient  : 
all  things  are  lawful  for  me,  but  all  things  edify  not  " 
(1  Cor.  10  :  23). 

The  duty  of  Christian  self-culture  in  its  social  as- 
pects thus  demands  the  greatest  culture  of  self  by 
proper  means  and  for  spiritual  ends.  And  it  demands 
that  the  attainments  be  used  to  the  best  advantage 
for  society.  This  self-culture  should  develop  spiritual 
power,  and  also  skill  in  its  use.  And  in  order  that 
the  Christian  may  know  how  to  use  his  power  most 
effectively,  he  must  know  himself,  must  understand 
men  and  his  age,  and  must  know  the  fitness  of  things. 

*  This  idea  of  prudence,  or,  as  our  version  has  it,  of  wisdom, 
is  illustrated  Luke  16  :  1-12  ;  Matt.  25  : 1-12  ;  Matt.  7  :  24-27. 


CHAPTEK  XIII. 

DUTIES  WHICH  THE  CHRISTIAN  OWES  HIMSELF  IN 
SOCIETY,  AND  WHICH  HE  OWES  THE  CAUSE  HE  REP- 
RESENTS. 

THIS  is  not  the  place  to  consider  the  duties  which, 
in  general,  the  Christian  owes  himself  ;  but  only 
those  duties  are  here  to  be  considered  which  he  owes 
himself  in  society.  It  has  already  been  intimated  that 
he  is  not  to  regard  himself  as  merely  an  instrument  to 
prepare  others  to  become  children  of  God.  He  is 
himself  a  child  of  God,  bears  his  image,  and  is  an  ob- 
ject of  his  love  ;  he  is  a  disciple  of  Christ,  and  has  his 
Spirit  and  truth  and  grace  ;  and  he  himself  has  an 
immortal  soul  of  inestimable  worth,  and  to  himself  of 
infinite  importance.  Well  may  one  stand  in  awe 
when  he  tries  to  measure  the  height  and  depth  and 
breadth  of  the  duty  he  owes  his  own  being.  But 
more  than  this  :  the  Christian  in  society  is  a  represent- 
ative of  Christ  and  of  his  Gospel.  In  the  Christian 
these  will  be  judged.  He  is  viewed  as  Christ's  gos- 
pel unto  men  ;  and  in  him  the  world  expects  to  read 
Christ  and  his  truth.  If  the  Christian's  influence  led 
men  to  judge  him  only,  then  that  influence  might  be, 
comparatively,  of  little  importance  ;  but  the  world 
judges  of  Christianity  itself,  and  of  its  Author,  from 
the  conduct  of  its  professors.  It  is  therefore  cvkler-: 


ASSERTION    OF   SELF.  207 

that  in  society  the  Christian  does  not  merely  owe 
duties  to  others,  but  also  to  himself  and  to  the  cause 
he  represents — duties  of  great  importance  and  worthy 
of  special  consideration. 

The  chief  duty  which  the  Christian  owes  himself  in 
society  is,  that  he  act  worthy  of  himself.  Appreciat- 
ing his  own  worth  in  Christ,  his  conduct  before  others 
should  be  ifi  harmony  with  his  true  worth  and  dig- 
nity. This  should  save  him  from  that  levelling  influ- 
ence in  society  which  tends  to  rob  men  of  their  indi- 
viduality and  to  make  them  all  alike.  The  tendency 
in  this  direction  is  very  strong  ;  and  unless  he  is  con- 
stantly on  his  guard,  the  believer  will  lose  that  which 
distinguishes  him  from  all  others.  In  society  he 
must  remain  himself  and  must  assert  himself,  in  spite 
of  all  the  social  influences  that  oppose  his  inherent 
peculiarities  and  make  their  maintenance  and  self- 
assertion  difficult. 

The  Christian  must  be  able  to  be  in  the  minority, 
even  to  stand  alone,  and  to  be  defeated.  If  he  must 
either  give  up  society  or  his  selfhood,  let  the  former 
be  abandoned,  lie  can  better  afford  to  lose  society 
than  self.  He  is  not  responsible  for  society  ;  but  for 
the  keeping  of  that  which  God  has  committed  to  him, 
he  is  responsible.  Amid  the  powerful  tendencies  to 
destroy  self,  too  much  stress  cannot  be  laid  on  the 
Christian  duty  to  maintain  that  individuality  which  is 
the  divine  stamp  on  his  being. 

There  is  great  need  of  preaching  Christian  self-reli- 
ance. The  believer  is,  of  course,  supposed  to  have  in 
him  something  worthy  of  trust.  As  a  child  of  God 
he  has  real  worth.  To  himself  he  must  be  true,  if  he 
is  to  be  a  social  power.  lie  that  is  not  faithful  to  self 


268  CHRISTIAN   SOCIOLOGY. 

cannot  be  faithful  to  others.  A  man  owes  it  to  him- 
self to  be  true  to  his  convictions  in  society  at  any  cost. 
If  lie  is  not,  then  he  becomes  the  embodiment  of  a  lie. 

"  This  above  all — to  thine  own  self  be  true  ; 
And  it  must  follow,  as  night  the  day, 
Thou  canst  not  then  be  false  to  any  man. ' 

The  Christian  owes  it  to  himself  to  be  a  learner  in 
society,  a  recipient  as  well  as  a  giver.  Intercourse 
with  his  fellow- men  should  be  one  of  the  means  of 
self -culture.  And,  indeed,  if  properly  used,  it  will 
be  one  of  the  most  powerful  and  most  beneficial  of  all 
educators.  The  example  of  others,  their  precepts,  the 
effects  of  word,  look,  and  gesture,  are  often  very  pow- 
erful. What  a  silent,  often  unconscious,  and  yet 
potent  influence  is  exerted  on  us  by  those  with  whom 
we  associate  !  Their  power  in  moulding  our  thoughts, 
feelings,  habits,  and  lives,  is  incalculable.  In  order 
that  on  us  the  effect  of  this  mighty  power  may  be  ben- 
eficial, we  must  give  it  the  proper  direction  ourselves. 
We  are  not  to  drift  unconsciously  on  the  social  cur- 
rent ;  nor  are  we  to  yield  blindly  to  the  forces  exerted 
on  us  by  others.  A  clear  aim  in  life,  and  a  well- 
defined  purpose,  together  with  a  resolute  determina- 
tion to  make  everything  bend  to  that  aim  and  minister 
to  that  purpose,  will  save  a  man  from  losing  his  indi- 
viduality. To  be  himself  as  God  intended  him  to  be, 
and  to  make  everything  in  society  the  means  of  mak- 
ing him  more  himself — that  is  the  duty  man  owes  him- 
self in  his  social  relations.  This,  of  course,  does  not 
imply  that  he  has  not  imperfections  and  errors  to  be 
removed,  and  that  there  are  not  many  things  which 
he  can  learn  and  assimilate  from  others.  Bnt  he  him- 
self must  assimilate  them,  and  work  them  into  the 


LESSONS   LEARXED    IX   SOCIETY.  260 

peculiar  texture  of  his  being,  giving  them  his  own 
quality  and  coloring,  and  making  them  minister  to  his 
Christian  aim  in  life.  It  is  said  of  Herder,  the  Ger- 
man poet,  preacher,  philosopher,  and  historian,  that 
lie  made  all  he  learned  Herder.  Now,  this  is  the 
very  thing  every  true  Christian  is  to  do  in  society  ; 
he  is  to  learn  the  utmost  he  can  from  others,  but  he 
is  to  make  it  himself,  transform  it  into  his  peculiar 
being,  and  he  is  not  to  be  transformed  by  it,  except 
so  far  as  he  can  be  changed  by  it  from  the  wrong  and 
erroneous  to  the  right  and  true.  Not  only  Paul,  but 
all  inspiration  says,  "  Be  not  conformed  to  this  world." 
Yet  this  conformity  is,  much  of  it,  the  very  thing  the 
influence  of  society  is  constantly  trying  to  bring  about. 
With  the  principle  firmly  rooted  in  his  being  that 
he  will  be  his  own  master  under  Christ,  not  a  slave  to 
others,  the  Christian  may  learn  many  valuable  lessons 
in  social  intercourse.  He  may  gain  new  thoughts, 
enlarged  views,  and  fresh  impulses  to  thought  and 
action.  The  excellences  attained  by  others  should  not 
merely  excite  admiration,  but  should  also  lead  to  em- 
ulation. Every  good  and  noble  deed  is  an  appeal  to 
us  to  go  and  do  likewise  (Luke  10  :  37).  Biography 
and  history  have  a  similar  beneficial  effect  in  stimulat- 
ing thought  and  exciting  Christian  emulation.  The 
very  faults  of  others  also  have  an  instructive  element, 
and  teach  us  to  examine  ourselves,  to  see  whether  like 
faults  deform  our  character.  Jesus  uses  the  faults  of 
others  to  teach  his  disciples  to  beware,  so  as  not  to  be 
like  unto  them.  Empty  admiration  and  uncharitable 
censure  may  become  habits  ;  but  to  learn  from  the 
excellences  and  faults  of  others  may  also  be  made  a 
habit.  While  the  former  are  useless,  and  worse  than 


270  CHRISTIAN    SOCIOLOGY. 

useless,  the  latter  habit  becomes  a  powerful  agency  ia 
mental  and  moral  training. 

The  chief  duty  the  Christian  owes  the  cause  he  rep- 
resents is,  that  he  make  himself  as  perfect  a  represent- 
ative of  the  religion  of  Christ  as  possible.  What  is 
implied  in  being  a  representative  of  Christ's  religion  ? 
It  is,  surely,  not  enough  to  profess  it  and  to  comply 
with  its  external  requirements.  Nor  is  it  enough  to 
have  this  religion  merely  as  an  inward  power,  for  that 
is  not  representing  it.  The  Christian  himself  is  the 
representative  of  Christianity  ;  that  is,  he  himself  is  a 
Christian,  and  his  life,  which  is  the  expression  of  him- 
self, is  also  Christian.  In  order  that  he  may  be  as 
perfect  a  representative  as  possible,  these  two  re- 
quisites are  necessary  :  he  must  make  his  own  spirit- 
ual growth  as  perfect  as  possible,  and  he  must  give 
the  best  manifestation  of  his  spirituality. 

The  Christian  owes  it  to  himself  and  to  the  cause 
he  represents,  carefully  to  guard  his  reputation.  The 
sentiment,  "  I  care  not  what  people  think  or  say  of 
me,"  is  altogether  unworthy  of  the  Christian.  It 
breathes  the  spirit  of  recklessness  and  defiance,  rather 
than  of  true  independence.  Even  if,  for  his  own  sake, 
he  cares  nothing  about  the  opinion  of  others  concern- 
ing himself,  he  should  have  respect  unto  it  for  the 
sake  of  the  cause  he  represents.  If  his  character  is 
suspected,  and  if  his  reputation  is  weakened  or  lost, 
how  can  he  work  effectively  in  the  cause  of  his  Mas- 
ter ?  If  his  reputation  is  that  of  a  hypocrite,  his  in- 
fluence will  be  against  the  religion  he  professes.  If 
he  has  the  reputation  of  being  positively  bad,  he  may 
be  the  means  of  casting  great  reproach  on  the  Chris- 
tian religion.  Take  the  case  of  the  minister  who  has 


REPUTATION.  271 

lost  his  reputation  ;  what  a  stumbling-block  he  be- 
comes !  The  same  is  true  respecting  every  Christian, 
though  in  a  less  degree  if  his  position  is  less  promi- 
nent than  that  of  a  minister.  The  Christian  is,  there- 
fore, under  solemn  obligation  to  defend  his  character 
by  all  proper  means  against  unjust  attacks. 

Jesus  and  his  apostles  were  jealous  of  their  reputa- 
tion, and  on  all  proper  occasions  defended  it.  All 
through  the  Gospel,  we  find  that  Jesus  defends  him- 
self against  the  accusations  of  his  enemies,  guarding 
that  glory  which  the  Father  gave  him,  and  which  was 
his  due.  From  the  Acts,  we  learn  that  Peter,  John, 
and  Paul  repeatedly  defended  themselves  against  the 
Jews.  How  jealously  Paul  guards  his  reputation  is 
evident  from  his  epistles.  He  gives  this  command, 
"  Let  not  then  your  good  be  evil  spoken  of."  Of  the 
minister  he  says,  that  "  he  must  have  a  good  report 
of  them  which  are  without  "  (1  Tim.  3  :  7).  To  Titus 
he  gives  the  exhortation,  "  Let  no  man  despise  thee." 

But  while  the  Christian  is  to  guard  his  reputation 
as  a  priceless  jewel,  he  must  not  be  morbidly  sensitive 
respecting  the  attacks  of  malicious  persons,  nor  must 
he  regard  the  favorable  opinion  of  others  as  the  great- 
est good.  It  is  to  be  sought  as  means>  not  as  an  end. 
The  approval  of  God  is  worth  infinitely  more  than 
that  of  men,  and  the  latter  must  never  be  sought  at 
the  expense  of  the  former  (Acts  4  :  17).  Duty  is 
always  higher  than  reputation,  and  the  approval  of 
conscience  is  worth  more  than  the  applause  of  men. 
To  make  that  applause  the  aim  of  life,  is  contrary  to 
the  teachings  of  Christ.  The  Christian,  if  at  all  prom- 
inent, must  expect  detractors  ;  and  he  must  not  ex- 
pect to  refute  every  calumny  with  arguments.  If  the 


272  CHRISTIAN  SOCIOLOGY. 

charges  are  such  as  seriously  to  injure  his  usefulness, 
it  may  be  his  duty  to  compel  the  slanderer,  even  by 
law,  to  retract  them.  But  many  things  said  about 
him  may  deserve  only  silent  contempt.  It  is  a  sad 
commentary  on  the  times,  that  even  the  religious  press 
is  not  free  from  low  personalities  and  vile  calumnies  ; 
it  has  caught  the  contagious  greed  for  slander.  News- 
paper attacks  often  place  the  sincere  Christian  in  the 
most  trying  perplexity.  A  reply  to  the  attacks  may 
only  provoke  new  ones  and  really  make  matters  worse. 
Some  things  cannot  be  explained  publicly,  as  the  veil 
of  secrecy  must  not  be  removed.  And  many  things, 
even  if  explained,  cannot  be  properly  understood  and 
appreciated  by  the  world.  Many  lies  may  have  to  be 
lived  down.  A  character  of  sterling,  integrity,  and  a 
life  that  is  irreproachable,  are  a  sufficient  and  the  best 
answer  to  most  of  the  misrepresentations  of  envy  and 
malice.  But  even  spotless  purity  is  not  safe  ;  the 
very  purity  may  make  envy  all  the  more  venomous. 

"  Be  thou  as  chaste  as  ice,  as  pure  as  snow,  thou 
Shalt  not  escape  calumny." 

E^en  Jesus  did  not  escape.  And  some  things  we  may 
not  be  able  to  live  down  ;  then,  in  patience,  and  sub- 
mission, with  a  calm  yet  sublime  trust  in  God,  they 
must  be  borne.  The  child  of  God  must  never  forget 
his  independence  of  others  and  his  inherent  dignity, 
which  is  enveloped  in  God  and  depends  on  him  for 
its  glory.  Such  must  be  the  consciousness  of  his 
worth  in  Christ  and  of  his  independence  that,  in  de- 
fending his  reputation,  he  must  never  stoop.  It  is  far 
better  to  let  others  do  their  utmost  to  degrade  him, 
even  without  the  slightest  resistance,  than  for  him  to 


SEEKING   HONOR.  273 

degrade  himself  in  ID'S  defence.  All  other  degrada- 
tion is  but  seeming  ;  self-degradation  is  real.  The 
consciousness  of  true  inner  worth  is  of  more  value  to 
the  Christian  than  the  attributing  of  worth  to  him  by 
others.  And  slanders  that  cannot  be  refuted  must  be 
borne  in  the  spirit  in  which  Jesus  and  the  apostles 
submitted  to  them.  It  may  be  a  burden  that  almost 
crushes.  But,  resting  in  the  consciousness  of  inno- 
cence, let  the  believer  learn,  without  warring  with  the 
inevitable,  to  leave  his  righteous  cause  in  the  hands 
of  a  vindicating  and  an  avenging  God. 

While  the  defence  of  one's  reputation  by  all  proper 
means  is  evidently  a  Christian  duty,  has  the  Christian 
a  right  to  claim  honor  from  men  ?  It  is  evident  that 
ambition  for  fame  must  not  be  the  inspiration  of  his 
efforts.  Nor  is  it  right  for  him  to  seek  honor  for  self- 
ish ends,  or  for  the  sake  of  anything  he  is  in  himself, 
independent  of  his  relation  to  God.  But  as  a  child  of 
God,  as  one  in  whom  Christ  dwells,  and  as  the  repre- 
sentative of  his  cause,  he  has  a  right  to  claim  respect 
and  honor  from  men.  Is  not  the  Christian  spirit  hon- 
orable, and  does  not  the  Christian  character  command 
respect  ?  Undoubtedly.  Then  why  should  not  the 
Christian  claim  that  respect  and  honor  which  are  his 
due  ?  Worldly  honor,  which  men  seek  of  one  another 
and  which  has  not  the  right  basis,  is  wrong  ;  but  it  is 
right  to  seek  that  honor  which  comes  from  God.  (John 
5  :  44.)  God  honors  and  praises  those  that  love  and 
obey  him.  (Romans  2  :  29.)  Jesus  says,  "  If  any  man 
serve  me,  him  will  my  Father  honor."  Surely,  that 
which  is  worthy  of  honor  and  praise  from  God  is  also 
worthy  of  honor  and  praise  from  men.  If  the  Chris- 
tian character  is  the  workmanship  of  God,  then,  in 


274:  CHRISTIAN   SOCIOLOGY. 

honoring  the  Christian,  the  workmanship  of  God  is 
honored  ;  and  the  honor  which  does  that  the  believer 
ought  to  seek.  The  apostle  Paul  indicates  what  kind 
of  honor  ought  to  be  sought,  and  in  what  sense  we 
have  a  right  to  praise  ourselves  :  "By  the  grace  of 
God  I  am  what  I  am  :  and  his  grace  which  was  be- 
stowed upon  me  was  not  in  vain  ;  but  I  labored  more 
abundantly  than  all  :  yet  not  I,  but  the  grace  of  God 
which  was  with  me."  (1  Cor.  15  :  10.)  This  may  be 
called  self -laudation  ;  but  that  he  labored  more  abun- 
dantly than  the  other  apostles  was  owing  to  the  grace 
of  God,  which  made  him  what  he  was.  He  therefore 
seeks  for  himself  only  the  glory  which  redounds  to  the 
glory  of  God  and  is  a  reflection  of  that  glory.  While 
he  glories  only  in  the  cross  of  Christ,  he  does  not  hes- 
itate, in  self-defence,  to  point  to  the  great  work  he 
had  accomplished.  "  For  I  suppose  I  was  not  a  whit 
behind  the  very  chief est  apostles."  (2  Cor.  11  :  5.)* 
Those  who  honored  Paul  "  with  many  honors"  (Acts 
28  : 10)  are  mentioned  with  approbation.  There  are 
various  passages  which  command  that  honor  be  given 
to  others — as  these  :  "  Honor  all  men  ;"  "  Honor  to 
whom  honor  is  due" — which  show  that  the  giving  and 
receiving  of  honor  are  proper.  But  the  Christian 
must  know  his  weakness  and  his  utter  dependence  on 
God  ;  he  must  realize  that  he  did  not  save  himself, 
and  that  all  his  glory  is  in  and  through  Christ  ;  and  if 
he  seeks  and  receives  honor  from  men,  it  must  be  an 
honor  that  honors  God  in  him.  The  Christian  has  no 
right  to  seek  honor  in  any  other  spirit.  Deserved 
honor  bestowed  on  the  Christian  may  be  received  in 

*  The  whole  chapter  is  important  in  its  bearing  on  the  subject 
under  discussion. 


RELIGION    MADE    ATTRACTIVE.  275 

all  humility,  and  may  increase  his  gratitude  to  God, 
to  whom  he  attributes  his  glory. 

If,  however,  the  Christian,  instead  of  honor,  re- 
ceives dishonor,  and  is  unappreciated,  that  must  not 
disturb  his  peace.  The  fact  that  God  honors  him  is 
glory  enough. 

The  reputation  of  the  Christian,  and  the  respect 
and  honor  which  men  accord  to  him,  are  an  encour- 
agement to  greater  self-culture,  and  are  also  the  means 
of  making  him  a  more  influential  member  of  society. 
They  are  calculated  to  create  confidence  in  him,  and 
to  give  more  weight  to  his  conduct.  In  a  social  point 
of  view  they  are,  therefore,  very  desirable.  And 
they,  as  well  as  all  other  proper  means  for  exerting  a 
beneficial  influence  on  others,  should  be  sought  by  the 
Christian,  in  order  that  he  may  be  as  powerful  a  rep- 
resentative of  religion  as  possible.  His  soul  will,  of 
course,  shrink  from  doing  evil  that  good  may  come, 
and  will  abhor  the  Jesuitical  principle  that  the  end 
justifies  the  means  ;  but  of  the  lawful  things  he  will, 
as  a  wise  and  skilful  workman,  choose  the  most  expe- 
dient. In  his  person,  and  every  way,  he  should  strive 
to  make  religion  as  attractive  as  the  Gospel  allows,  so 
that  it  may  win  men.  As  the  soul  is  beautified  by 
grace,  so  the  manifestation  of  that  grace  is  to  be  beau- 
tiful ;  it  is  to  be  a  true  copy  of  that  grace  itself. 
Love,  peace,  gentleness,  patience,  and  forgiveneto 
are  to  be  crystallized  in  words  and  deeds  as  attractive 
as  these  qualities  of  the  soul.  When  men  see  that  re- 
ligion is  a  blessing,  in  that  it  makes  its  professors  bet- 
ter and  happier,  they  will  feel  that  its  power  is  real, 
and  they  will  realize  that  the  beauty  of  holiness  is  at- 
tractive. Christian  worship  should  also  be  made  in- 


276  CHRISTIAN    SOCIOLOGY. 

viting  by  its  very  heartiness  and  cheerfulness,  BO  as  to 
draw  men  and  win  them  to  Christ.  So  to  conduct  the 
services  of  the  sanctuary  as  to  make  them  dull,  and 
tolerable  to  the  stupid  only,  is  a  wicked  perversion  of 
religion.  That  may  do  for  dyspeptic  religion  ;  the 
healthy  kind  is  different.  Yet,  there  are  well-meaning 
persons  who  associate  dulness  with  true  devotion,  and 
cheerfulness  with  worldliness.  It  is  self  evident  that 
the  joy  in  Christian  worship  must  be  in  harmony  with 
solemnity,  and  must  be  spiritual.  There  are  indica- 
tions that  the  time  for  associating  gloom  and  sombre- 
ness  with  devoutness  is  past.  Christian  joy  is  receiv- 
ing more  recognition  than  formerly.  Even  our  Prot- 
estant churches  are  losing  their  barren  and  cheerless 
aspect,  and  are  made  more  ornamental.  It  is  now  ad- 
mitted that  aesthetics  and  religion  may  go  hand  in 
hand.  Our  churches  are  frescoed  ;  there  are  pulpit 
frescoes  which  are  intended  to  be  pictures  of  real  or 
imaginary  objects,  and  sometimes  they  are  successful  ; 
inscriptions,  and  pictures  representing  Bible  scenes, 
adorn  the  windows  ;  and  flowers  grace  the  pulpit. 
And  this  is  the  case  even  in  Calvinistic  churches, 
where  they  would  be  least  expected.  Our  Protestant 
churches  may  yet  rival  those  of  the  Roman  Catholics 
in  pictures  and  other  adornments.  All  this  is  an  evi- 
dence that  there,  is  a  strong  tendency  to  make  religion 
more  cheerful.  Unless  this  tendency  runs  into  worldly 
cheerfulness  or  mere  formalism,  it  must  be  beneficial. 
And  the  joyful  Christian  in  society,  having  the  mind 
of  Christ  and  being  guided  by  his  Gospel,  is  all  the 
better  a  representative  of  the  Christian  religion  be- 
cause of  his  joy. 

To  be  true  to  the  cause  he  represents,  the  .Christian 


TRUTH  ADAPTED  TO  THE  CAPACITY  OF  HEARERS.   277 

must  not  degrade  the  truth.  This  rule  may  at  first 
seem  of  but  little  importance,  but  reflection  will  show 
how  weighty  and  far-reaching  it  is.  There  are  ser- 
mons and  Sabbath-school  addresses,  as  well  as  other 
talks  on  religious  occasions,  which  actually  degrade 
the  truth  of  God.  To  make  the  truth  effective  it 
must  be  adapted  to  the  capacity  of  the  hearers  ;  but 
this  does  not  imply  that  it  must  be  adapted  to  their 
base  views  and  prejudices.  It  should  be  adapted  to 
the  needs  of  the  most  wicked  even,  but  not  to  their 
desires.  The  aim  of  the  adaptation  should  be  the  ex- 
altation of  the  hearers.  If  presented  in  an  abstract 
form  and  in  technical  language,  it  may  be  powerless. 
Jesus,  by  his  example,  strikingly  teaches  the  true 
method  of  adapting  the  truth  to  men.  By  means  of 
parables  and  familiar  figures,  he  makes  plain  and  effec- 
tive the  instruction  which  might  otherwise  have  been 
powerless.  By  his  example,  he  also  teaches  us  another 
lesson,  and  that  is,  never  to  degrade  the  truth  by  pre- 
senting it  in  a  manner  unworthy  of  that  truth.  His 
illustrations  are  worthy  of  himself  and  of  his  subjects. 
They  are  taken,  as  a  rule,  from  the  common  affairs 
and  familiar  things  of  daily  life  ;  but  they  are  used  to 
illustrate  divine  truth,  and  are  free  from  all  that  de- 
grades or  even  suggests  the  low  and  the  vulgar.  He 
respects  the  truth  of  the  Father  and  maintains  its  di- 
vine dignity.  His  sacred  rhetoric  is  the  gold  in  which 
the  pearls  of  truth  are  set. 

Judging  from  the  manner  in  which  the  truth  is 
sometimes  presented,  it  seems  to  be  the  sole  aim  to 
adapt  it  to  the  hearers,  while  its  own  claims  are  disre- 
garded. The  Gospel  is,  indeed,  intended  for  the 
lowly,  and  it  is  its  glory  that  it  saves  the  lost.  It 


278  CHRISTIAN'   SOCIOLOGY. 

must  not,  however,  1)3  the  final  aim  of  the  Christian 
to  adapt  it  to  men  ;  hut  it  should  be  adapted  to  them 
for  the  sake  of  adapting  them  to  the  truth.  It  lets 
itself  down  to  them,  for  the  purpose  of  exalting  them 
to  its  own  sublime  height.  But  if  the  truth  itself  is 
degraded,  how  can  it  exalt  men  ? 

The  dignity  here  advocated  is  that  of  the  Gospel 
itself,  and  of  a  heart  in  harmony  with  the  truth.  An 
affected  solemnity  in  society  and  a  stilted  dignity 
serve  only  to  repel  persons  and  to  breed  contempt. 

There  are  occasions  when  silence  is  more  becoming 

O 

than  the  strongest  words  in  defence  of  the  truth. 
"  Jesus  held  his  peace"  when  witnesses  were  suborned 
against  him,  and  when  all  the  parties  knew,  or  might 
have  known,  that  the  charges  against  him  wero  false. 
Matt.  26  :  63  :  "  And  when  he  was  accused  of  the 
chief  priests  and  elders,  he  answered  nothing.  Then 
said  Pilate  unto  him,  Hearest  thou  not  ho\v  many 
things  they  witness  against  thee  ?  And  he  answered 
to  him  never  a  word  ;  insomuch  that  the  governor 
marvelled  greatly. "  The  cause  of  truth  demanded  no 
reply  to  such  accusations  as  were  brought  against  him. 
Indeed,  to  reply  to  them  was  unworthy  of  him,  and 
would  have  effected  nothing.  There  may  be  charges 
against  religion  which  those  \vlio  make  them  know  to 
be  false,  and  which  the  Christian  need  not  stoop  to 
answer.  They  deserve  the  rebuke  of  silent  contempt. 
There  are  those  who  are  only  made  worse  by  the  truth, 
and  who  degrade  it  wrhen  offered.  In  the  presence  of 
such,  Christ's  words  should  be  remembered  :  "  Give 
not  that  which  is  holy  unto  the  dogs,  neither  cast  ye 
your  pearls  before  swine,  lest  they  trample  them  un- 
der their  feet,  and  turn  again  and  rend  you."  (Matt. 


PEARLS   BEFOKE   SWINE.  2V9 

7:6.)  No  effort  must  be  made  to  force  the  Gospel 
on  such,  or  on  others  who  will  not  receive  it. 
"  Whoever  shall  not  receive  you,  nor  hear  your 
words,  when  ye  depart  out  of  that  house  or  city,  shake 
off  the  dust  of  your  feet."  (Matt.  10  : 14.) 

Some  who  are  actuated  by  a  mistaken  zeal  speak  of 
sacred  things  at  the  most  inopportune  times,  and  in- 
jure the  very  cause  they  want  to  promote.  They  do 
not  understand  the  fitness  of  things,  spoken  of  above. 
It  is  no  apology,  that  all  the  Christian  has  to  do  is  to 
speak  the  truth  and  leave  the  result  with  God.  It  re- 
quires great  discrimination  to  know  just  when  to  speak 
and  what  to  say,  in  order  to  represent  in  the  best  man- 
ner Christ's  religion.  "Words  spoken  at  an  inoppor- 
tune moment  may  repel  instead  of  attracting.  "  Let 
all  things  be  done  decently  and  in  order." 


SECOND  DIVISION. 


CHAPTER  XIV. 

CBXISTIAN    LOVE   IN    ITS    APPLICATION   TO   OTHERS,    IRRE- 
SPECTIVE   OF    THEIR    CHARACTER. 

WHILE  the  believer  owes  special  duties  to  other  be- 
lievers, and  also  to  non-believers,  there  are  general 
social  duties  which  he  owes  to  all  men,  whatever  their 
character  may  be.  Whenever  he  enters  society,  these 
duties  are  obligatory  on  him,  since  he  owes  them 
equally  to  the  converted  and  the  unconverted.  The 
believer  will  frequently  find  hirnse]f  in  mixed  society, 
where  both  classes  are  represented,  in  which  case  it 
may  be  difficult  for  him  to  perform  any  special  duties 
which  he  owes  to  each  class. 

What  social  relations  may  the  Christian  sustain  ? 
The  answer  to  this  question  will  make  the  social  du- 
ties of  the  Christian  more  plain.  The  following  sched- 
ule is  believed  to  contain  a  complete  classification  of 
all  the  possible  social  relations  of  the  Christian. 

1 .  The  family,  including  husband  and  wife,  parents 
and  children,  brothers  and  sisters,  and  more  distant 
relatives  ;  also  other  members  of  the  household,  such 
as  persons  who  are  received  into  the  family  as  mem- 
bers of  it,  and  servants.  The  whole  household  is  thus 


POSSIBLE   SOCIAL   RELATIONS.  281 

included,  and  not  merely  the  circle  of  relatives  ;  and 
all  the  relatives  arc  included,  whether  living  in  the 
same  house  or  not. 

2.  The  particular  church  to  which  the  Christian  be- 
longs, and  religious  associations  in  general  with  which 
he  co-operates  ;  his  own  denomination  ;  other  denom- 
inations ;  the  Christian  Church. 

3.  The  social  circle  in  which  the  Christian  moves, 
including  his  social  relations  to  friends  and  acquaint- 
ances. 

4.  The  business  and  professional    relations  which 
the  Christian  sustains. 

5.  The  societies  or  associations,  other  than  directly 
religious,  to  which  the  Christian  belongs,  whether  be- 
nevolent, literary,  scientific,  or  whatever  their  charac- 
ter may  be. 

6.  Chance  contact  and  acquaintances,  as  in  travel- 
ling. 

7.  The  community  in  which  the  Christian  lives  ; 
the  town  or  the  neighborhood,  including  the  political 
relations  to  the  precinct,  ward,  county,  or  district  in 
which  he  votes. 

8.  The  state  and  nation  to  which  the  Christian  be- 
longs. 

9.  Other  nations  and  the  world. 

It  is  self-evident  that  this  classification  is  not  limited 
to  the  relations  which  imply  personal  contact.  Using 
the  word  social  in  its  widest  sense,  the  Christian  sus- 
tains social  relations  to  the  world  at  large  ;  but  he  can- 
not hold  personal  communion  with  it,  nor  come  in 
contact  with  all  persons  in  the  world. 

From  what  was  said  in  a  former  chapter,  as  well  as 
from  this  schedule,  it  is  evident  that  the  Christian 


282  CHRISTIAN  SOCIOLOGY. 

sustains  other  relations  than  those  which  are  directly 
religious.  While  he  himself  is  spiritual,  and  imparts 
his  own  qualities  to  all  his  relations  ;  and  while  there 
must  be  an  ethical  basis  for  all  those  relations  and  an 
ultimate  spiritual  end,  still,  he  must,  in  some  way, 
enter  into  secular  relations,  and  attend  to  the  affairs  of 
this  world.  Though  an  heir  of  glory,  he  is  also  a  cit- 
izen of  this  world,  and  the  secular  affairs  of  men  must 
concern  him.  As  far  as  consistent  with  his  calling, 
he  is  to  be  interested  in  everything  that  concerns  hu- 
manity ;  and  he  is  justly  expected  to  have  some  share 
in  business,  in  politics,  in  education,  and  the  like, 
even  when  matters  of  religion  are  not  directly  in- 
volved. In  all  spiritual  movements  he  is,  of  course, 
expected  to  be  specially  active  ;  but  there  his  work 
must  not  stop.  Christians  should  also  be  the  leaders  in 
everything  that  ameliorates  the  condition  of  men  and 
promotes  their  welfare,  whether  physically,  mentally, 
morally,  or  spiritually.  This  duty  is  proportionate  to 
the  prominence  of  a  Christian  in  a  community  ;  hence 
ministers  are  to  be  specially  active  in  all  humanitarian 
movements.  Christ  healed  the  sick  and  fed  the  hun- 
gry, even  though  the  recipients  of  these  blessings  did 
not  become  his  disciples.  A  similar  work  was  that 
of  the  Christian  Commission  in  the  army  ;  it  attended 
to  physical  wants  and  sufferings,  whatever  the  char- 
acter of  the  sufferer,  and  whether  he  became  a  be- 
liever or  not.  Though  Jesus  was  a  spiritual  teacher, 
he  did  not  ignore  political  relations,  but  taught  men 
to  render  unto  Cassar  the  things  that  arc  Caesar's,  as 
well  as  to  render  unto  God  the  things  that  are  God's. 
An  important  command  to  all  Christians,  but  especially 
to  those  who,  owing  to  mistaken  notions  or  to  neg- 


THE  CHRISTIAN  SPIRIT  IN  SECULAR  AFFAIRS-     283 

lect,  fail  to  use  their  influence  and  votes  to  give  to 
politics  more  of  the  leaven  of  righteousness.  What 
right  has  the  Christian  to  complain  of  the  corruption 
of  politics,  if  he  refuses  to  hold  office,  avoids  political 
conventions  and  primary  elections,  and  refuses  to  lift 
his  little  finger  to  remove  the  corruptions  ? 

Nowhere  does  the  Scripture  encourage  the  neglect 
of  the  body  or  of  secular  affairs.  But  in  attending  to 
these,  it  wants  the  right  spirit  and  proper  motive  to 
rule.  The  body  is  regarded  as  sacred,  because  it  is 
the  temple  of  the  Holy  Spirit  ;  and  it  is  to  be  treated 
with  great  care.  It  is  God's  gift,  a  casket  into  which 
he  puts  the  soul  as  a  jewel.  Attention  to  secular 
affairs  may  be  a  duty  which  cannot  be  neglected  with- 
out incurring  guilt.  "  And  if  any  provide  not  for 
his  own,  and  especially  for  those  of  his  own  house,  he 
hath  denied  the  faith,  and  is  worse  than  an  infidel." 
Paul  did  not  think  it  unworthy  of  himself  to  labor  as 
a  tentmaker.  Jesus,  before  his  ministry,  probably 
worked  as  a  carpenter.  (Mark  G  :  3.) 

In  all  his  secular,  as  well  as  in  his  religious  rela- 
tions, the  believer  is  to  be  con  trolled  by  the  principles 
of  Christ.  It  is  a  rule  of  universal  application,  never 
in  any  relation,  by  word  or  deed,  by  omission  or  com- 
mission, to  violate  the  rules  of  the  Gospel.  If  the 
Christian  character  were  perfect,  then  its  spontaneous 
activity  in  all  affairs  would  be  in  harmony  with 
Christ's  teachings.  But  no  character  is  so  perfect 
that  it  does  not  need  constant  watchfulness.  The 
purest  and  warmest  Christian  love  needs  divine  grace 
and  the  rules  of  Scripture.  The  very  soul  of  the 
Christian's  business  transactions  should  be  the  Golden 
Rule.  The  Scripture  docs  not  teach  political  econ* 


2S4:  CHRISTIAN  SOCIOLOGY. 

oiny  ;  but  it  gives  its  moral  basis,  and  all  the  funda- 
mental ethical  rules  for  the  dealings  of  men  with  one 
another.  There  is,  in  fact,  no  proper  relation  in  life 
for  which  it  does  not  give  the  controlling  principles. 
Underlying  all  that  the  believer  does,  is  the  rule  : 
"  Whether  therefore  ye  eat,  or  drink,  or  whatsoever 
ye  do,  do  all  to  the  glory  of  God."  Here  the  grand 
aim  of  life  is  given,  which  includes  every  other  aim 
as  subordinate  and  subservient  to  it,  and  which  is  to 
control  the  Christian  in  his  secular  as  well  as  in  his 
religious  affairs.  "Worldliness  is  at  variance  with  the 
Christian  character,  and  is  opposed  to  the  apostle's 
rule  :  ' '  And  be  not  conformed  to  this  world  :  but  be 
ye  transformed  by  the  renewing  of  your  mind,  that 
ye  may  prove  what  is  that  good  and  acceptable  and 
perfect  will  of  God."  The  affairs  of  this  world  are 
to  minister  to  the  spiritual,  and  not  the  reverse. 
They  are,  therefore,  secondary.  "  Seek  ye  first  the 
kingdom  of  God,  and  his  righteousness  ;  and  all  these 
things  shall  be  added  unto  you."  The  relation  of  the 
secular  to  the  spiritual  is  similar  to  that  of  the  body 
to  the  soul.  Undue  care  and  anxiety  respecting 
worldly  affairs  are  contrary  to  the  Gospel,  as  well  as 
in  opposition  to  the  Christian's  trust  in  God.  (Matt. 
6  :  25-34.) 

Now,  if  the  Christian  is  in  that  business  sphere  to 
which  God  has  called  him,  and  does  his  duty  in  that 
sphere,  he  ought  to  feel  that  even  in  his  business  he  is 
serving  God  and  has  the  divine  approval.  To  attend 
to  that  business  is  a  duty,  and  it  is  the  fulfilling  of  a 
part  of  his  divinely-appointed  calling.  It  is  part  of 
the  Christian's  religion  to  be  diligent  and  faithful  in 
business.  Jesus  makes  his  disciples  fishers  of  men  ; 


DIVINE   SERVICE   IN   BUSINESS.  285 

but  he  also  commands  them  on  the  Sea  of  Galilee  : 
11  Cast  the  net  on  the  right  side  of  the  ship,  and  ye 
shall  find."  And  as  fishers  in  both  senses  his  dis- 
ciples obey  his  commands.  The  divine  service  in  the 
sanctuary  is  but  a  very  small  part  of  the  Christian's 
divine  service.  His  business  is  divine  service  ;  and 
he  has  a  right  to  all  the  sweet  and  peaceful  assurances 
which  come  from  the  consciousness  that  his  faithful- 
ness in  business  is  truly  divine  service.  Thus  religion 
is  to  exalt  secular  affairs  to  its  own  sublime  height, 
and  to  make  them  an  element  in  the  Christian's  high 
calling  in  Christ.  But  prayer  and  constant  watchful- 
ness are  necessary,  lest  secular  affairs  draw  his  religion 
down  to  the  level  of  worldliness. 

The  aim  of  social  intercourse  is  a  subject  worthy  of 
careful  study.  The  Christian's  aim  in  society  should 
be  the  most  worthy,  and  should  be  so  clearly  defined 
to  his  own  mind  as  to  control  him  in  all  his  social  re- 
lations. This  subject  is  all  the  more  worthy  of  seri- 
ous thought,  because  so  many  have  no  special  aim  in 
entering  society,  while  others  are  controlled  by  un- 
worthy motives.  The  result  is,  that  society  is  often 
aimless,  and  frequently  its  influences  are  injurious 
rather  than  beneficial.  Because  so  many  of  its 
features  are  objectionable,  there  are  earnest  souls  who 
withdraw  from  society  ;  they  are  the  very  ones,  too, 
who  could  best  give  it  the  right  leaven.  Frequently 
the  conversation  is  trifling  and  inane  ;  individuality  is 
repressed,  and  the  tendency  is  to  bring  all  to  the  same 
level  of  so-called  social  propriety  ;  instead  of  giving 
expression  to  the  true  self,  many  act  a  part  and  culti- 
vate hypocrisy  ;  compliments  are  given  which  would 
be  branded  as  lies,  were  it  not  that  everybody  knows 


286  CHRISTIAN  SOCIOLOGY. 

tliat  they  mean  nothing,  and  are  intended  as  empty 
sounds  ;  instead  of  heart,  external  formality  rules  ;  a 
lack  of  real  refinement  is  more  readily  pardoned  than 
a  violation  of  some  senseless  conventionality  ;  the 
graces  made  most  striking  are  those  which  are  purely 
external.  There  is,  indeed,  much  society  that  is  far 
above  this,  and  is  a  good  Christian  school  to  those  who 
enter  it.  But  the  ubove  gives  the  characteristics  of  a 
large  part  of  society.  Every  true  man  feels  that  it  is 
hollow  and  false,  and  that  time  spent  in  such  frivoli- 
ties is  worse  than  wasted.  But  the  remedy  is  not 
found  in  withdrawing  from  all  society  and  in  railing 
at  it  ;  but  in  entering  it  with  right  motives,  and  in 
communicating  to  it  the  proper  spirit.  He  who  has 
a  firm  Christian  character  and  positive,  aggressive 
Christian  qualities,  is  not  only  proof  against  the  con- 
tagious influences  of  such  society,  but  he  has  also  in 
him  the  elements  for  its  reformation  ;  and  he  owes  it 
to  himself,  as  well  as  to  society,  to  exert  that  reform- 
atory influence.  And  in  this  respect  the  responsibility 
of  the  Christian  is  in  proportion  to  his  position,  his 
influence,  and  his  advantages. 

It  is  evident  that  no  social  relation  or  intercourse  of 
the  Christian  is  justifiable,  unless  it  in  some  way  ben- 
efits either  himself  or  others.  This  does  not  imply 
that  the  benefits  are  so  palpable  as  to  be  evident  to 
all,  or  that  they  are  to  manifest  themselves  at  once. 
Many  of  the  best  influences  of  society  are  silent  and 
imperceptible.  But,  nevertheless,  it  is  true  that  un- 
less good  comes  from  social  influence,  it  is  of  evil  and 
should  be  avoided. 

Even  as  a  means  of  recreation,  society  may  be  very 
beneficial.  By  social  intercourse  the  spirits  may  be 


THE    AIM    OF    SOCIAL    INTERCOURSE.  287 

cheered  and  the  soul  refreshed.  Society  may  thus  be 
a  relief  from  the  severe  labors  in  solitude,  and  may 
be  the  means  of  fitting  the  better  for  their  perform- 
ance. As  solitude  may  fit  one  to  become  a  better 
member  of  society,  so  society  may  fit  one  for  more 
perfect  work  in  solitude.  The  Christian  has  a  right, 
therefore,  to  seek  in  society  proper  and  needed  recre- 
ation. 

The  social  nature  of  man  has  legitimate  claims  for 
satisfaction  and  development.  Its  proper  exercise 
is  possible  only  in  society.  The  wants  of  the  social 
nature  should  be  supplied,  audits  proper  cravings  sat- 
isfied. In  the  proper  exercise  of  this  nature  there  is 
pleasure  as  well  as  benefit.  The  pure  social  joys  the 
Christian  should  both  share  and  promote.  He  should 
be  of  all  persons  the  most  cheerful  in  society.  In  the 
very  exercise  of  the  social  nature,  and  in  the  joys  re- 
sulting therefrom,  there  may  be  the  healthy  develop- 
ment of  that  nature,  as  well  as  blessings  to  the  whole 
man. 

But  it  is  evident  that  mere  recreation  and  the  exer- 
cise of  the  social  nature  arc  not  to  be  the  sole  aims,  as 
they  are  by  no  means  the  highest.  The  believer 
should  receive  from  others  the  best  they  have  to  give, 
and  he  should  impart  to  them  the  best  he  has.  In 
society  the  Christian  should  aim  to  reap  spiritual 
blessings,  and  also  to  bless  others  spiritually.  BJ- 
tween  himself  and  others  there  should  be  real  recipro- 
cal communion. 

There  are  social  gatherings  in  which  the  eating  and 
drinking  are  evidently  the  most  important  elements  of 
the  entertainment.  Perhaps  days  of  anxiety  and  hard 
work  have  been  spent  on  the  part  of  the  entertainers 


288  CHRISTIAN   SOCIOLOGY. 

to  prepare  the  feast.  There  may  be  great  expense 
and  much  waste  in  connection  with  the  whole  affair  ; 
and  the  motive  may  be  partly  love  of  vain  show, 
partly  of  rivalry  ;  and  it  may  be  that  the  whole  dis- 
play is  largely  the  product  of  vulgar  taste.  Where 
the  feast  is  all  on  the  table,  the  guests  are  treated 
much  like  animals,  and  they  are  expected  to  come  and 
gratify  their  appetites.  They  are  not  treated  like  in- 
tellectual or  spiritual  beings,  who  care  for  the  higher 
elements  of  social  entertainment  ;  hence  the  conver- 
sation and  real  refined  sociability  are  secondary.  The 
guests  are  treated  as  if  they  came  to  eat  and  must  be 
fed.  Such  an  entertainment  is  an  insult  to  a  man  of 
intellectual  and  spiritual  culture,  and  he  may  very 
properly  refuse  to  enter  society  where  the  chief  aim  is 
to  feast  the  body.  It  will  be  a  favorable  sign  when 
men  shall  value  society  for  its  social  joys  and  its  ele- 
ments of  culture,  and  not  for  its  show  or  for  its  bodily 
feasting.  To  the  true  man  it  is  a  compliment  to  be 
treated  in  society  as  if  his  bodily  wants  were  simple, 
and  as  if  his  nobler  nature  craved  more  attention  than 
the  lower. 

From  the  very  nature  and  relations  of  Christian  so- 
ciety we  learn  the  ground  or  reason  of  Christian 
sociability.  Christians  have  much  in  common  with 
men  of  the  world,  such  as  faculties  and  powers,  business 
and  political  relations  and  pursuits,  and  social  interests 
and  aims.  These  form  a  common  basis  on  which 
Christians  and  men  of  the  world  stand.  And  though 
there  is  a  radical  difference  on  the  subject  of  religion, 
in  all  other  respects  they  may  have  so  much  in  com- 
mon as  to  make  their  attractions  for  one  another  very 
strong.  Mutual  sympathy,  whether  personal  or  in 


GROUNDS   OF  SOCIALITY.  289 

taste  and  pursuit ;  a  need  felt  by  the  one  which  the 
other  can  supply  ;  and  a  desire  to  help  and  benefit, 
may  be  strong  sources  of  attraction  and  the  grounds 
of  sociability  between  Christians  and  men  of  the 
world.  Outside  of  religion,  there  may  be  more  sym- 
pathy and  fellowship  between  them  than  each  finds 
with  members  of  his  own  class.  As  the  relations  be- 
tween them  may  be  very  extensive  and  intimate,  so 
their  sociability  may  be  equally  extensive  and  hearty. 
The  non-believer  also  has  a  spiritual  nature,  and  may 
take  an  interest  in  spiritual  matters.  This  is  a  basis 
for  the  religious  element  in  sociability  between  Chris- 
tians and  non-believers. 

Besides  the  usual  ties  that  bind  man  to  man,  the 
Christian  is  united  to  fellow-believers  by  Christ,  that 
bond  which  makes  them  spiritual  brethren.  Here  is 
a  bond  of  union,  an  intimacy  of  relation,  a  power  of 
mutual  attraction,  a  sympathy  for  one  another,  and 
oneness  of  faith  and  aifection  and  pursuit  and  hope, 
which  cannot  exist  between  the  believer  and  the  non- 
believer.  These  differences  in  relation  also  constitute 
the  difference  in  the  grounds  of  sociability.  That 
which  is  common  to  the  Christian  and  the  man  of  the 
world  is  their  humanity  ;  but  that  which  is  common 
to  Christians  is,  besides  their  humanity,  also  their 
Christianity. 

Resting  on  this  basis,  what  is  the  aim  of  Christian 
sociability  ?  Partly  the  believer's  desire  to  satisfy  a 
want  in  his  nature,  a  craving  for  intercourse  with  his 
fellow-men.  He  feels  the  need  of  communicating 
unto  them,  and  of  receiving  communications  from 
them.  But  besides  this  craving,  there  is  also  a  con- 
sciousness on  the  part  of  the  Christian  that  this  inter- 


290  CIIKISriAM   SOCIOLOGY. 

change  of  thought  and  feeling  may  be  the  source  of 
great  improvement.  The  Christian  may  receive  from 
others  what  he  lacks,  and  he  may  communicate  unto 
them  what  they  lack.  Christian  sociability  may  be 
made  one  of  the  most  powerful  agencies  for  the  pro  - 
motion  of  Christianity.  For  this  reason  the  study  of 
its  laws  is  so  important. 

In  Christian  sociability,  the  general  aim  of  the  Gos- 
pel ought  to  be  kept  in  view,  since  this  sociability  is 
one  of  the  means  of  promoting  that  aim.  This  is 
nothing  less  than  the  christianization  of  the  world  and 
the  universal  reign  of  Christ.  This  grand  aim  must 
be  realized  in  order  that  the  mission  of  the  Gospel 
may  be  comprehended,  and  that  Christians  may  com- 
prehend the  greatness  of  their  work.  The  Gospel 
was  not  intended  for  the  Jews  only,  but  for  the  Gen- 
tiles also  ;  it  was  not  intended  merely  for  the  age  in 
which  it  was  first  proclaimed,  but  for  all  ages.  This, 
of  course,  does  not  conflict  with  the  view  that  there 
are  in  it  some  things  which  were  specially  adapted  to 
those  who  first  heard  it.  In  its  essence,  however,  it 
is  not  national,  but  universal.  Its  principles  are  as 
universal  as  human  nature,  and  the  supplies  it  offers 
are  as  universal  as  human  needs.  It  is  adapted  to  all 
men,  in  all  ages,  in  all  conditions,  and  under  all  cir- 
cumstances. 

This  universality  of  the  character  and  aim  of  the 
Gospel  should  be  kept  in  view  by  the  Christian. 
Whatever  the  immediate  aim  of  his  activity  may  be, 
the  ultimate  aim  of  all  Christian  work  should  be  thb 
universal  triumph  of  the  Gospel.  The  leaven  which 
Christ  introduces  is  adapted  to  leaven  the  whole 
human  family,  and  it  was  introduced  for  the  very 


THE    MISSION   OF   CHUISTIAXITY.  291 

purpose  of  accomplishing  this  work.  This  character 
and  aim  and  mission  of  Christianity  should  be  em- 
bodied in  Christian  thought,  so  as  to  inspire  and  en- 
large and  control  Christian  activity  ;  and  Christian 
institutions,  Christian  preaching,  Christian  effort,  and 
Christian  hops  should  be  permeated  with  this  idea. 
A  less  comprehensive  view  of  the  mission  of  the  Gos- 
pel does  injustice  to  it  and  interferes  with  its  opera- 
tions. In  this  aim  every  Christian  is  to  have  a  part. 
And  however  feeble  he  may  be,  and  however  limited 
his  influence,  this  universal  and  eternal  aim  is  to  bs 
the  inspiration  of  his  sociability  and  of  his  Christian 
social  ethics.  And  wo  know  that  God  gives  believers 
no  mission  which  he  does  not  give  them  the  ability  to 
perform. 

The  ultimate  aim  of  Christian  sociability  is,  there- 
fore, not  merely  to  exert  an  influence  on  a  few,  but  to 
christianize  the  masses.  Believers  are  the  leaven,  and 
the  world  is  the  lump  to  be  leavened.  In  a  free  coun- 
try, where  the  people  rule,  it  is  specially  important 
that  the  masses  be  leavened  with  the  principles  of  the 
Gospel.  This  world- wide  aim  of  the  Gospel  should 
be  kept  in  view  in  Christian  social  intercourse,  and 
should  control  the  believer  in  his  social  relations.  To 
aid  in  accomplishing  this,  he  should  make  his  spirit- 
ua  liiifluence  as  extensive  and  as  intensive  as  possible. 
In  this  aim  the  believer  will  be  materially  aided  if  he 
always  keeps  in  view  that  he  is  dealing  with  those 
who  are  made  in  God's  image,  and  who,  however  de- 
based they  may  be,  have  souls.  In  the  worldly,  as 
well  as  in  the  godly,  the  man,  the  spirit  should  be 
recognized.  He  may  be  an  enemy,  but  still  he  is  a 
man  and  a  brother,  one  for  whom  Christ  came,  and 


292  CHRISTIAN    SOCIOLOGY. 

who  is  a  child  of  God.  The  believer  is,  therefore,  to 
penetrate  through  the  surface  to  the  very  core  of  the 
being,  and  is  to  appreciate  a  man  according  to  his  in- 
herent worth,  not  according  to  his  appearance.  This 
view  would,  of  course,  change  society  greatly,  and  it 
would  establish  real  distinctions  in  place  of  the  arti- 
ficial ones  which  now  prevail.  And  it  would  also 
change  the  life  of  some  congregations  which  spend 
vast  treasures  to  secure  buildings  in  which  they  may 
worship  God  aristocratically,  and  from  which  the  less 
wealthy  are  virtually  excluded.  If  men  were  judged 
according  to  their  inner  worth,  it  would  put  an  end 
to  churches  which  are  now  cursed  with  the  dry  rot  of 
aristocracy,  and  which  help  to  promote  godless  com- 
munism in  our  cities. 

The  duties  of  the  believer  to  men  in  general,  irre- 
spective of  their  character,  are  in  brief  as  follows. 
He  should  be  sociable  and  should  use  his  social  power 
for  the  purpose  of  conferring  on  men  spiritual  bless- 
ings ;  he  should,  in  society,  invariably  manifest  the 
Christian  character  ;  he  should  respect  the  rights  of 
others  ;  he  should  sympathize  with  and  relieve  the 
suffering  ;  he  should  be  charitable  in  judgment  ;  and 
he  should  be  forbearing  and  forgiving. 

The  order  of  his  social  duties  to  others  is  as  follows. 
He  cannot  influence  all  men,  nor  does  he  owe  the 
same  social  duties  to  all.  His  first  duties  are  to  those 
most  intimately  related  to  him.  His  own  family,  his 
relatives,  his  intimate  friends,  and  all  with  whom  he  is 
directly  and  personally  connected  have  the  strongest 
claims  on  him.  "With  them  his  influence  is  to  begin, 
and  from  them  it  is  to  extend  throughout  an  ever-en- 
larging sphere.  That  the  home  is  to  be  the  scene  of 


THE   HIGHEST   LA.W.  293 

the  Christian's  greatest  spiritual  influence,  arid  that 
the  process  of  extending  that  influence  is  to  be  from 
the  near  to  the  remote,  is  God's  own  order  ;  it  is  the 
method  which  he  himself  marks  out  for  us  by  placing 
us  into  nearer  relations  to  some  tha.n  to  others. 
Where  other  things  are  equal,  those  who  are  the  most 
needy  have  the  greatest  claim  on  the  Christian,  and 
to  them  he  owes  special  social  duties.  There  arc 
some,  too,  whom  he  can  influence  more  than  others  ; 
and  this  very  influence  indicates  that  the  call  of  duty 
directs  him  specially  to  them.  Thus,  his  social  duties 
as  a  Christian  are  in  proportion  to  the  nearness  of 
others  to  him,  in  proportion  to  their  need,  and  in  pro- 
portion to  his  influence  over  them. 

Repeatedly  the  Golden  Rule  has  been  mentioned  as 
the  law  of  Christ  with  reference  to  the  treatment  of 
others.  It  makes  love  to  self  the  standard  of  conduct, 
and  teaches  man  to  treat  his  fellow-men  as  he  wants 
them  to  treat  him.  The  excellence  of  this  rule  in 
social  ethics  is  apparent.  But  Christ  lays  down  an- 
other rule  which  also  makes  love  to  self  the  standard 
of  social  conduct.  It  is  this  :  Do  unto  otliers  as  you 
would  have  God  do  unto  you.  In  the  Sermon  on  the 
Mount  this  rule  is  taught  as  well  as  the  Golden  Rule, 
though  it  has  very  generally  been  overlooked.  Christ 
there  teaches  :  "  If  ye  forgive  men  their  trespasses, 
your  heavenly  Father  will  also  forgive  you  :  but  if  ye 
forgive  not  men  their  trespasses,  neither  will  your 
Father  forgive  your  trespasses."  *  Here  it  is  plainly 
taught,  that  if  we  want  God  .to  forgive  us,  we  must  for- 
give our  fellow-men  ;  that  is,  we  are  to  treat  our 
fellow-men  as  we  want  God  to  treat  us.  The  same 

*  Matt.  6  :  14,  15. 


294  CHRISTIAN   SOCIOLOGY. 

loving  forgiving  spirit  which  we  want  God  to  mani- 
fest toward  us,  we  are  to  manifest  toward  our  brethren 
The  rule  is,  then,  that,  as  far  as  possible,  we  are  to 
be  to  others  what  we  want  God  to  be  to  us.  This 
rule  is  sublime,  deep,  far-reaching,  and  full  of  in- 
spiration. Like  the  Golden  Rule,  it  is  destructive  of 
selfishness,  and  implies  that  the  believer  is  interested 
in  the  welfare  of  others  as  well  as  himself  ;  that  he 
wants  them  to  be  the  recipients  of  the  same  blessings 
as  those  conferred  on  him  ;  and  that  he  is  ready  to  do 
his  part  in  making  them  partakers  of  these  blessings. 
It  implies  also  that  the  believer  is  in  harmony  with 
God  and  is  ready  to  do,  according  to  the  measure  of 
his  capacity,  what  God  does.  The  rule  is  funda- 
mental. Its  light  illumines  all  the  social  ethics  of  the 
Gospel.  It  is  Christ's  aim  to  make  men  like  God  in 
character,  and  like  God  in  activity.  The  divine 
comes  to  the  human,  in  order  that  the  human  may 
come  to  the  divine  in  being  and  in  life.  The  same 
mind  which  is  in  Christ  is  also  to  be  in  the  believer, 
and  likeness  to  God  is  the  stamp  of  the  Father  on  his 
children.  Be  like  God,  do  like  God,  is  the  highest 
rule  of  the  Gospel. 

The  fundamental  law,  that  we  are  to  do  unto  others 
as  we  want  God  to  do  unto  us,  is  very  potent  if  grasped 
by  the  heart  of  the  believer.  It  enables  him  to  un- 
derstand the  Lord's  word  to  Moses  :  "  See,  I  have 
made  thee  a  god  to  Pharaoh."  *  Moses  stood  before 
the  king  in  God's  stead.  And  of  every  believer  it 
may  be  said,  that  in  a  similar  sense  he  is  "  a  god  "  to 
others — is  in  God's  stead,  representing  him,  manifest- 
ing liis  will,  doing  his  work.  Does  this  seem  to  bor- 

*  Ex.  7  -.  l. 


GOD  THE  MODEL  OF  CONDUCT.        295 

der  on  blasphemy  ?  Is  the  believer  in  Christ  to  be 
put  beneath  Moses  ?  Jesus  himself  puts  the  least  be- 
liever above  the  greatest  of  the  prophets  :  "  Forl  say 
unto  you,  Among  those  that  are  born  of  women  there 
is  not  a  greater  prophet  than  John  the  Baptist  :  but  he 
that  is  least  in  the  kingdom  of  God  is  greater  than 
he."* 

The  rule  is  universal  in  its  application,  giving  the 
law  for  the  believer  in  his  conduct  toward  all  men, 
and  in  all  relations  and  circumstances.  When  we 
know  what  we  want  God  to  be  to  us,  then  we  also 
know  what  we  are  to  be  to  other  men.  If  we  want 
God's  love,  then  we  must  love  our  fellow-men  :  a 
truth  so  emphatically  taught  by  the  beloved  disciple. 
If  we  want  God's  forgiveness,  then  we  must  forgive 
all  who  have  in  any  way  injured  us,  which  lies  at  the 
basis  of  all  Christ's  teachings  respecting  the  love  of 
our  enemies.  If  we  want  God's  mercy,  we  must  be 
merciful  :  "  Blessed  are  the  merciful  :  for  they  shall 
obtain  mercy. "  And  if  we  want  any  blessing  from 
God,  we  must  bless  others. 

The  rule  is  also  important  in  connection  with 
prayer.  God  wants  no  selfish  prayers,  and  it  is  an  in- 
sult to  ask  God  to  do  for  us  what  we .  are  unwilling  to 
do  for  others.  God  wants  a  heart  which  as  greatly 
longs  to  bless  others  as  it  longs  to  receive  blessing. 
Genuine  faith,  like  the  moon  to  the  sun,  turns  to  God 
for  light,  and  then  turns  to  men  to  communicate  that 
light.  So  many  prayers  are  amiss,  because  they 
spring  from  hearts  which  are  unwilling  to  be  to  others 
what  they  desire  God  to  be  to  them.  The  believer's 
prayer  is  the  inspiration,  as  well  as  the  law,  of  his  con- 
*  Luko  7  :  28. 


296  CHRISTIAN  SOCIOLOGY. 

duct.  Praying  and  working,  working  and  praying, 
and  working  as  he  prays — that  is  the  Christian's  life. 
Often  God  sends  men  to  answer  their  prayers,  making 
them  do  what  they  ask  him  to  do.  They  pray  for 
the  Church,  or  Sunday-school,  or  society,  or  for  their 
family,  and  God  sends  them  into  these  to  work  in  his 
name  and  to  become  the  agents  for  the  answer  of  their 
own  prayer.  Men  pray  for  missions,  and  God  makes 
them  or  their  means  answer  their  prayers.  So  the 
rich  pray  for  the  poor,  and  God  sends  them  to  dis- 
pense of  their  abundance  unto  them. 

As  one  meditates  on  this  rule,  its  grandeur  grows. 
It  brings  the  believer  so  very  near  God,  and  for  this 
very  reason  it  brings  him  so  near  his  fellow-men.  Is 
one  in  doubt  what  to  do  ?  Let  him  ask  what  God 
would  do  under  the  circumstances,  and  what  he  would 
desire  of  God.  Especially  does  the  believer  go  to 
God  for  spiritual  gifts,  and  that  teaches  him  what  he 
himself  is  especially  to  bestoAV  on  others. 

Since  love  is  the  controlling  principle  of  Christian 
social  ethics,  it  is  not  surprising  that  in  love  especially 
believers  are  exhorted  to  be  like  God.  His  love  to 
his  enemies  is  the  model  for  the  Christian,  and  in 
this  love  the  believer  proves  himself  a  true  child  of 
God.*  The  exhortation,  "  Be  ye  therefore  perfect, 
even  as  your  Father  which  is  in  heaven  is  perfect,"  f 
is  shown  by  the  context  to  refer  to  love,  and  that  love 
as  specially  manifested  toward  enemies.  The  love  of 
the  Father  and  of  Christ  is  very  frequently  made  the 
believer's  model.  "  And  be  ye  kind  one  to  another, 
forgiving  one  another,  even  as  God,  for  Christ's  sake, 

*  Matt.  5  :  44,  45.  t  Matt.  5  :  48. 


GOD  THE  MODEL  OF  CONDUCT.       297 

hath  forgiven  you.  Be  ye  followers  of  God,  as  dear 
children  ;  and  walk  in  love,  as  Christ  also  hath  loved 
us,  and  hath  given  himself  for  us  an  offering  and  a 
sacrifice  to  God  for  a  sweet-smelling  savor."  * 

*  Eph.  4  :  32  ;  5  :  1, 3. 


THIRD  DIVISION. 


CHAPTER  XV. 

CHRISTIAN    LOVE    IN    ITS     APPLICATION    TO    OTHER     CHRIS- 
TIANS. 

1.  What  is  it  that  the  Christian  loves  in  hisfellov)- 
Christian  f  It  cannot  be  his  soul  merely,  for  the 
Christian  is  to  love  the  souls  of  all  men.  The  Chris- 
tian's love  for  the  brother  is  peculiar,  different  from 
his  love  for  others.  Its  source  is  spiritual,  and  its 
object  is  also  spiritual.  The  Christian  loves  in  his 
brother  that  which  makes  him  a  Christian.  It  is  the 
image  of  God  restored  to  its  purity  by  Christ.  The 
object  of  this  spiritual  affection  is,  therefore,  the  re- 
generated soul  of  the  fellow-believer. 

There  is  a  marked  difference  between  Christian 
love  as  directed  to  Christians  and  as  directed  to  non- 
believers  ;  and  it  is  important  to  note  the  difference. 
Whatever  the  basis  of  natural  affection  may  be, 
whether  consanguinity,  or  acts  of  kindness,  or  per- 
sonal qualities,  Christian  love  or  spiritual  affection 
is  always  directed  to  man  as  either  redeemed  or  as  re- 
deemable. While  in  the  Christian  brother  this  affec- 
tion loves  the  soul  as  forgiven  and  as  bearing  the  im- 
press of  Christ's  image,  it  loves  in  the  unregenerate 


BROTHERLY    LOVE.  299 

the  soul  as  redeemable,  though  still  sinful.*  The 
difference  in  the  objects  loved — the  redeemed  soul, 
and  the  unredeemed  but  redeemable  soul — makes  the 
difference  between  spiritual  affection  as  directed  to  be- 
lievers and  to  non-believers.  In  the  New  Testament 
this  difference  is  recognized.  The  word  "  agape"  t 
is  used  for  love  in  general,  whatever  its  character  may 
be.  But  for  the  love  of  one  Christian  for  another,  a 
special  word  is  used,  which  is  applicable  to  no  other 
kind  of  love.  That  word  is  "  Philadelphia,"  ^ 
brotherly  love,  the  love  of  the  Christian  for  the  Chris- 
tian brother.  "  Be  kindly  affectioned  one  to  another 
with  brotherly  love."  "But  as  touching  brotherly 
love  ye  need  not  that  I  write  unto  you."  "Let 
brotherly  love  continue."  §  The  use  of  this  word 
solely  for  "brotherly  love"  shows  that  the  apostles 
distinguish  that  love  from  all  other  kinds  of  affection. 
This  brotherly  love  is  a  lov.3  of  consanguinity,  as 
the  name  "brotherly"  implies.  But  it  is  a  spiritual 
consanguinity.  It  has  already  been  sufficiently  indi- 
cated, in  a  previous  chapter,  what  the  relationship  is. 
Christians,  as  has  been  shown,  are  a  family,  in  which 
the  members  are  related  as  brothers  and  sisters.  This 
relationship  has  its  basis  in  the  fact  that  all  are  united 
to  Christ  as  the  Elder  Brother,  and  through  him  to 
God  as  the  Father  of  the  family.  Now,  just  as  in  the 
natural  family,  when  all  the  members  are  true  to  one 

*  Can  the  Christian  cherish  spiritual  affection  for  a  soul  so 
abandoned  as  to  be  hopelessly  lost — one,  for  instance,  that  has 
committed  the  sin  against  the  Holy  Ghost  ? 

f  aytnri).  J  $tf.a&ety'i.a. 

§  It  is  also  used  Rom.  12  :  10  ;  1  Thess.  4:9;  Heb.  13  :  1  ; 
1  Pet.  1  :  22  ;  2  Pet.  1  :  7. 


300  CHRISTIAN   SOCIOLOGY. 

another,  natural  love  unites  heart  to  heart  ;  so,  in  this 
spiritual  family,  spiritual  love  binds  together  the  souls 
of  the  members. 

Owing  to  the  imperfections  of  Christians,  this  spirit- 
ual affection  is  often  very  imperfect  ;  just  as  natural 
affection  is  in  the  natural  family.  The  love  of  the 
Christian  for  a  Christian  brother  as  a  Christian,  and 
simply  because  he  is  a  Christian,  is  not  sufficiently  re- 
flected on  by  Christ's  disciples,  and  is  not  sufficiently 
cultivated.  Our  likes  and  dislikes,  our  mental  and 
aesthetic  preferences,  and  our  prejudices,  are  apt  to 
influence  us  far  more  than  Christian  love  in  its  purity. 
That  is,  our  natural  inclinations  are  so  strong  as  to  in- 
terfere seriously  with  our  spiritual  affections.  Instead 
of  making  Christ  and  his  word  the  standard  of  affec- 
tion, we  are  apt  to  make  ourselves,  with  our  imperfec- 
tions, such  standards.  And  we  arc  apt  to  love  others, 
not  according  to  their  worth,  nor  according  to  the  im- 
pression they  make  on  our  spiritual  natures,  but  ac- 
cording to  the  impression  they  make  on  our  senses  ; 
which  proves  that  the  natural  is  not  yet  entirely  sub- 
ject to  the  spiritual.  Where  spiritual  affection  is  pure, 
it  will  love  all  that  are  spiritual,  will  love  them  for  the 
sake  of  their  spirituality,  and  in  proportion  to  their 
spirituality. 

2.  Christian  Fellowship.  Love  naturally  seeks  the 
object  loved.  It  seeks  to  possess  this  object,  and  also 
to  communicate  itself  to  that  object.  The  Christian 
religion,  with  love  as  the  controlling  element,  draws 
believers  together.  In  the  heart  of  the  brother  the 
believer  finds  the  counterpart  of  much  that  reigns  in 
his  own  heart,  at  least  the  fundamental  principles  of 
religion  which  make  the  Christian  a  Christian.  Chris- 


THE    SOLITUDES   OF   THE    SOUL.  301 

tians  can,  therefore,  understand  one  another,  as  the 
world  cannot  understand  them.  Every  Christian  has 
beliefs,  emotions,  impulses,  and  experiences,  which 
the  worldly  man  cannot  appreciate.  And  to  the  un- 
godly these  cannot  be  communicated.  However  inti- 
mate the  believer  and  non-believer  may  be,  that  which 
is  deepest  and  most  precious  to  the  believer  must  re- 
main a  mystery  to  the  other.  But  to  other  Chris- 
tians they  are  not  a  mystery,  since  there  is  something 
similar  in  their  own  hearts.  Christians  are  kindred 
souls,  and  each  in  some  measure  reflects  the  other. 
All  that  is  best  calculated  to  beautify  and  ennoble  the 
soul  forms  the  basis  of  their  spiritual  affinity  and  of 
their  real  oneness.  Christian  communion  is  therefore 
natural.  From  the  brother  the  believer  may  expect 
appreciation  and  sympathy  and  help. 

But  even  to  the  brother  the  Christian  does  not  re- 
veal all  the  treasures  of  his  heart.  Even  where  the 
communication  is  the  most  perfect,  it  is  not  an  exhaus- 
tive expression  or  revelation  of  the  soul.  Our  very 
means  of  communication  at  best  are  so  imperfect 
that  much  which  is  said  is  liable  to  make  wrong  im- 
pressions ;  while  often  only  hints  can  be  given,  from 
which  the  truth  must  be  guessed  at.  And  the  deeper 
the  experience  of  the  Christian  is,  the  more  there  is 
in  him  that  is  incommunicable.  Every  heart  has  its 
loneliness,  in  which  it  cannot  communicate  with  others, 
and  deep  hearts  have  their  vast  and  sublime  solitudes, 
which  the  dearest  friends  cannot  enter.  While  the 
Christian  thus  has  a  holy  of  holies  within,  which 
none  but  Christ,  the  great  High  Priest,  enters,  he  must, 
of  course,  withhold  something  from  even  the  most  in- 
timate brother.  But  still  there  is  much  that  seeks 


302  CHRISTIAN    SOCIOLOGY. 

communion  and  that  is  communicable.  In  this  com- 
munion there  are  degrees,  dependent  on  the  corre- 
spondence of  souls.  In  some  cases  there  is  little  more 
than  external  contact  and  a  communication  in  formal 
words.  There  are  those  who  seem  to  lack  the  quali- 
ties of  intimacy  and  the  gift  of  deep  spiritual  com- 
munion. Sometimes  the  repellent  forces  of  two  na- 
tures are  more  powerful  than  the  attractive  forces. 
Between  such  natures  communion  is  necessarily  super- 
ficial, and  may  never  rise  above  duty  and  effort  into 
the  region  of  privilege  and  spontaneity  and  joy.  In 
others  the  very  souls  seem  to  coalesce,  the  communion 
is  rich,  and  deep,  and  full  of  heart,  and  the  sympathy 
is  warm  and  living.  In  this  real  Christian  fellowship, 
where  heart  beats  in  unison  with  and  in  response  to 
heart,  we  find  the  highest  type  of  Christian  com- 
munion, such  as  existed  between  the  Saviour  and  the 
"beloved  disciple. 

The  conditions  for  this  highest  Christian  fellowship 
are  kinship  of  souls  and  developed  Christian  graces, 
especially  deep  love.  When  such  spirits  meet  (for  it 
is  a  real  tneeting  of  spirits),  each  seems  to  find  in  the 
other  the  very  counterpart  of  himself.  That  such 
meetings  are  so  rare,  is  probably  owing  as  much  to  the 
artificialness  and  imperfection  in  communion  as  to  the 
rarity  of  such  natures.  It  often  takes  time  and  effort 
to  get  through  the  established  formalities  and  so-called 
proprieties  of  life  or  society,  down  to  the  deep  of  the 
soul.  But  even  if  these  external  barriers  were  ro- 
moved,  it  would  be  found  that  the  real  differences 
between  Christians  are  such  that  there  must  be  de- 
grees in  spiritual  intimacy.  From  a  number  of 
equally  pious  persons,  the  Christian  may  choose  but 


DIFFERENCES   IN   SPIRITUAL   CONGENIALITY.     303 

one  as  his  soul -friend  and  heart-companion,  for  the 
reason  that  he  is  most  congenial  spiritually,  and  can 
enter  more  fully  into  sympathy  with  him  than  the  rest 
can.  A.  pastor  may  love  all  his  people,  and  do  his 
duty  to  all ;  and  yet  he  may  be  more  deeply  attached 
to  some  than  to  others,  just  as  Jesus  chose  Peter, 
James,  and  John  from  the  twelve  to  be  his  most  inti- 
mate friends.  The  mutual  love  of  Christians,  and 
their  oneness  of  spirit,  should  make  them  congenial ; 
but  they  can  no  more  be  equally  intimate  than  men 
of  the  world  can.  When  we  remember  the  imper- 
fections of  Christians,  and  the  marked  differences  be- 
tween them  in  spite  of  the  underlying  unity,  it  is  not 
at  all  surprising  that,  while  \ve  love  all,  there  are  de- 
grees in  this  love,  and  that  among  the  many  there  are 
a  few  with  whose  thoughts  and  aims  and  emotions  we 
can  sympathize  far  more  fully  than  with  those  of  the 
rest.  It  is  not  necessarily  our  fault,  nor  the  fault  of 
others,  that  we  cannot  be  equally  intimate  with  all 
Christians  ;  it  is  rather  an  arrangement  which  God 
himself  has  ordained.  But  the  unity  underlying 
Christian  society,  and  the  sincere  love  of  the  believer 
for  all  the  brethren,  make  some  degree  of  spiritual 
communion  possible  between  all  believers.  And  fre- 
quently believers  who  are  strikingly  diverse  in  charac- 
ter may  be  most  intimate,  the  one  seeming  to  be  but 
a  complement  of  the  other.  In  the  meeting  of  such 
souls  the  Luthers  and  Melanchthons  find  each  other. 
But  while  recognizing  to  their  full  extent  the 
necessary  differences  in  the  fulness  and  intimacy  of 
Christian  fellowship,  everything  that  enters  into  this 
fellowship  may  be  cultivated,  and  there  may  be  growth 
in  the  heartiness  of  communion,  even  among  those 


304:  CHRISTIAN  SOCIOLOGY. 

who  seem  to  be  least  adapted  for  intimacy.  Christian 
sympathy  and  trust  and  confidence,  like  Christian 
love,  are  capable  of  great  development.  Even  the 
inclination  and  the  will,  so  far  as  they  are  concerned 
in  the  matter,  are  susceptible  of  cultivation.  But  in 
order  that  the  powers  may  be  so  developed  as  to  make 
Christian  communion  more  intimate,  the  believer  must 
know  what  is  required  of  him.  One  of  the  best 
means  of  promoting  this  culture  is  the  study  of  Chris- 
tian Sociology.  This  fellowship  will  be  promoted  by 
reflection  on  the  things  that  unite  Christians,  and  by 
studying  to  appreciate  in  others  that  which  makes 
them  different  from  us.  There  is  also  a  possibility, 
as  well  as  need,  of  cultivating  the  means  of  communi- 
cation between  Christian  hearts,  so  that  there  may  be 
a  development  in  the  communion  itself,  as  well  as  in 
the  internal  conditions  for  that  communion. 

Every  believer  should  have  in  his  mind  an  ideal  of 
Christian  fellowship.  In  the  formation  of  this  ideal 
the  First  Epistle  of  John  is  of  special  importance. 
When  the  Christian  has  formed  this  ideal  in  his  mind, 
he  should  apply  the  best  means  to  make  the  com- 
munion with  the  brethren  correspond  with  that  ideal. 

In  order  that  this  communion  may  be  the  most 
profitable,  it  must  have  the  proper  aim.  What,  now, 
is  the  aim  of  this  communion  ? 

Some  degree  of  Christian  fellowship  is  a  necessity 
for  every  healthy  Christian  heart.  Just  as  the  devout 
soul  feels  an  irresistible  impulse  to  seek  God,  and  to 
hold  communion  with  him,  so  does  it  feel  a  similar 
impulse  to  hold  communion  with  fellow-Christians. 
Christian  love  is  communicative,  and  seeks  to  impart 
its  light  and  warmth  to  other  Christian  hearts  ;  and  it 


CONVERSATIONAL   MEETINGS.  305 

also  longs  to  appropriate  the  Christian  treasures  which 
others  can  impart.'  And  the  communion  is  precious, 
and  the  treasures  imparted  are  valuable,  in  proportion 
to  the  spiritual  life  of  Christian  society.  In  the  early 
Church  the  fellowship  of  Christians  was  specially  deep, 
which  is  also  the  case  now.  in  seasons  of  genuine  re- 
vival. 

Christian  fellowship  should  be  spontaneous,  the  nat- 
ural outgoing  of  a  warm,  full,  arid  sympathetic  heart. 
But  it  is  by  no  means  blind  spontaneity,  since  it  has 
distinct  ends  in  view.  An  appreciation  of  these  ends 
will  serve  to  make  the  fellowship  more  worthy  and 
more  profitable.  By  the  communication  of  our  views 
and  experiences,  we  ourselves  are  made  more  fully 
conscious  of  them.  What  we  express  in  words  as- 
sumes to  our  own  minds  a  more  definite  shape  and  a 
more  distinct  form  than  that  which  we  merely  think 
and  feel.  Christian  communion  brings  the  heart  into 
exercise,  and  thus  develops  it.  The  very  effort  to  im- 
part to  others  promotes  the  culture  of  self.  Where 
there  is  action  in  behalf  of  others,  there  is  also  re- 
action on  self.  So  that  for  the  sake  of  his  own  growth 
in  grace,  the  believer  should  cultivate  Christian  fellow- 
ship. The  minister  who  succeeds  in  making  his  mem- 
bers talk  about  their  spiritual  state  will  do  more  for 
their  culture  than  the  pastor  who  only  talks  to  them 
on  that  subject.  Conversational  meetings  in  churches 
may  be  powerful  auxiliaries  for  developing  the  mem- 
bers. 

But  besides  his  own  personal  benefit,  the  believer 
seeks,  by  communion  with  other  believers,  to  bless 
them.  The  advantages  thus  sought  are  mutual.  By 
our  experiences  we  may  strengthen  and  encourage 


306  CHRISTIAN    SOCIOLOGY. 

others.  Our  griefs  may  serve  to  soothe  their  griefs, 
and  our  victories  may  inspire  them  with  hope  and 
nerve  them  for.  the  conflict.  The  edifying  influence 
of  Christian  fellowship  will  be  better  appreciated  when 
we  consider  that  God  uses  human  agencies  to  build 
up  his  Church,  and  makes  Christians  the  channel 
through  which  many  of  his  mercies  flow  to  other 
Christians,  as  well  as  to  men  of  the  world.  Young 
disciples,  the  weak,  the  disappointed,  the  tried,  and 
the  neglected  are  the  ones  who  most  of  all  need  this 
fellowship. 

In  the  influence  of  Christians  on  one  another,  the 
aim  is  to  accomplish  a  twofold  work,  negative  and 
positive.  All  Christians  are  imperfect,  needing  the 
removal  of  some  things  and  the  addition  or  increase 
of  others.  To  destroy  what  is  wrong  and  to  supply 
what  is  needed,  this  is  the  condition  of  all  spiritual 
progress.  In  Christian  fellowship,  therefore,  the  in- 
fluence is  to  be  both  destructive  and  constructive.  In 
all  spiritual  life  there  is  death  ;  but  it  is  a  death  that 
promotes  life.  Christian  growth  is  a  tearing  down 
for  the  sake  of  building  up,  a  rooting  out  for  the  sake 
of  planting  seed  and  of  promoting  its  growth. 

The  Christian  must  not  expect  full  appreciation 
from  all  the  brethren  in  his  fellowship  with  them  ; 
and  he  must  not  imagine  that  he  fully  appreciates 
them  and  does  all  of  them  justice.  He  may,  in  fact, 
often  be  misunderstood  and  depreciated,  and  his  best 
intentions  may  be  sadly  perverted.  This  is  owing 
partly  to  the  imperfections  of  Christians,  and  partly 
to  the  imperfections  in  the  means  of  communication. 

3.  The  social  duties  of  the  Christian  to  his  fellow- 
Christians. 


RESPECT   FOR   THE    RIGHTS   OF    OTHEK3.          307 

These  duties  grow  out  of  the  intimate  relation  exist- 
ing between  Christians,  and  out  of  their  relation  to 
Christ  and  his  cause.  They  are  duties  which  cannot 
be  performed  as  if  the  obligation  were  merely  legal, 
but  they  must  be  performed  in  the  spirit  of  Christian 
love.  It  is  self-evident  that  these  duties  cannot  all  be 
mentioned  here,  nor  can  any  of  them  be  discussed  in 
detail. 

a.  The  believer  must  respect  the  Christian  liberty 
of  his  brother  in  Christ. 

The  far-reaching  importance  of  this  duty,  and  its 
evident  neglect,  justify  the  fact  that  it  is  here  placed  at 
the  head  of  the  duties  of  the  Christian  to  his  brethren. 

All  men  have  rights  which  the  Christian  is  bound 
to  respect.  "  In  the  presence  of  another  man,  with- 
out any  external  law,  without  any  compact,  it  is 
sufficient  that  I  know  that  he  is  a  man,  that  is  to  say, 
that  he  is  intelligent  and  free,  in  order  to  know  that 
he  has  rights,  and  to  know  that  I  ought  to  respect  his 
rights,  as  he  ought  to  respect  mine.  As  he  is  no  freer 
than  I  am,  nor  I  than  he,  we  recognize  toward  each 
other  equal  rights  and  equal  duties.'-'  *  The  very 
fact  of  personality  gives  a  man  rights  and  privileges 
with  which  no  one  can  rightly  interfere,  and  which 
God  himself  respects  in  his  dealings  with  men  ;  and 
the  fact  of  personality  gives  a  man  claims  on  others 
which  they  cannot  rightfully  ignore. 

Many  of  the  disturbing  and  destructive  influences 
in  society  are  traceable  directly  to  the  ignoring  of  the 
just  claims  of  others.  One  man  has  as  much  right  to 
his  peculiarities  as  another,  provided  they  are  a  true 

*  Cousin,  "  Lectures  on  the  True,  the  Beautiful,  and  the 
Good."  Lecture  13. 


303  CHRISTIAN   SOCIOLOGY. 

expression  of  Iris  original  personality.  His  original 
constitution  is  not  his  own  work,  and  lie  is  not  re- 
sponsible for  it,  though  he  may  be  for  the  manner 
of  its  development  and  use.  So  far,  then,  as  his 
peculiarities  are  natural  and  an  expression  of  his  pecu- 
liar personality,  they  have  as  much  right  as  the  natu- 
ral peculiarities  of  others.  In  society  there  are  not 
mere  units,  but  there  are  persons,  or  personal  units, 
of  which  no  two  are  alike.  Each  person  has  the 
power  of  self-determination  in  himself,  a  power  that 
may  be  modified  by  other  persons  and  by  circum- 
stances, but  which  should  always  retain  its  freedom 
and  be  governed  by  the  personality.  "Where  one 
member  of  society  sets  himself  up  as  the  standard  to 
which  all  others  are  to  conform,  and  arrogates  to  him- 
self the  right  to  be  an  infallible  judge  of  others,  he 
adopts  principles  that  make  all  society,  in  the  true 
sense,  impossible.  If  one  may  do  this,  why  may  not 
another,  why  not  every  member  of  society  ?  If  one 
personality  is  to  have  all  rights,  and  no  other  person- 
ality any,  why  may  not  every  personality  claim  to  be 
the  one  that  has  all  rights  ?  This  is  the  principle  of 
all  selfishness,  of  tyranny,  and  of  slavery  ;  this  is  the 
principle  which  denies  the  personality  of  others,  which 
tramples  on  their  liberties  and  ignores  their  rights,  and 
which  makes  of  self  a  god  which  all  others  are  ex- 
pected to  worship. 

Besides  the  natural  rights,  which  the  Christian  onglit 
to  respect  in  all  men,  the  Christian  brother  has  Chris- 
tian liberty  and  Christian  privileges,  with  which  other 
believers  have  no  right  to  interfere.  Every  Christian 
is  a  freeman  in  Christ,  with  liberty  and  rights  that  are 
inalienable.  This  is  evident  to  all  who  recognize  the 


UNIVERSAL   PRIESTHOOD   OF   BELIEVERS.        309 

doctrine  of  the  universal  priesthood  of  believers.  In 
opposition  to  the  Romish  tyranny  over  the  conscience, 
the  reformers  placed  in  bold  relief  the  doctrine  of  the 
universal  priesthood  of  Christians  ;  but  since  the  Ref- 
ormation this  doctrine  has  frequently  been  ignored  in 
theory  in  the  Protestant  Church,  and  has  often  been 
violated  in  practice.  But  if  society  is  to  be  truly 
evangelical  and  free,  and  if  social  intercourse  is  to  be 
spiritually  profitable  in  the  highest  degree,  then  this 
doctrine  must  be  both  professed  and  practised. 

Under  the  Old  Testament  dispensation  the  priests 
constituted  a  distinct  order.  They  formed  a  kind  of 
mediatorial  class,  standing  between  God  and  the 
people.  They  offered  the  sacrifices  for  the  people, 
and  also  made  intercession  for  them.  The  imperfect 
state  of  things,  and  the  preparatory  nature  of  that  dis- 
pensation, made  a  distinct  order  of  priests  necessary. 
But  Christ  came  as  the  great  High  Priest  who  made 
the  all-sufficient  sacrifice  for  his  people,  and  who,  at 
the  right  hand  of  the  Father,  makes  intercession  for 
them.  Christ's  work,  and  his  intimate  relation  to  his 
people,  make  a  special  order  of  priests  unnecessary 
under  the  Christian  dispensation.  Every  believer, 
however  humble  his  position,  has  immediate  access  to 
Christ,  and  through  him  to  the  Father.  Indeed,  to 
put  any  one  between  him  and  his  Saviour  is  to  rob 
him  of  his  greatest  privilege  and  to  degrade  him  from 
the  position  given  him  by  Christ.  Romanism  retains 
the  priestly  order,  because  its  system  is  modelled  so 
largely  after  the  Old  Testament  and  does  not  rise  into 
the  full  glory  of  evangelical  truth.  The  evangelical 
Church  recognizes  but  one  High  Priest,  Jesus  Christ  ; 
it  denies  the  need  and  the  propriety  of  a  special  priest- 


310  CHRISTIAN   SOCIOLOGY. 

hood  ;  and  it  teaches  that  all  Christians  are  kings  and 
priests  unto  God.  This  view  is  scriptural.  We  read 
(Rev.  1  :  6)  that  Christ  "  hath  made  us  kings  and 
priests  unto  God  and  his  Father."  In  1  Pet.  2  :  5-7, 
Christians  are  called  "  a  holy  priesthood,"  "  a  royal 
priesthood."  Thus  the  very  apostle  whom  Romanists 
profess  to  follow  accords  to  all  Christians  a  position 
which  is  in  direct  conflict  with  the  papal  system. 

The  doctrine  of  the  universal  priesthood  of  Chris- 
tians makes  believers  directly  responsible  to  God,  not 
to  one  another.  However  great  the  differences  be- 
tween believers,  no  one  has  a  right  to  lord  it  over 

*  CJ 

God's  heritage.  The  Christian's  relation  to  God 
makes  him  free.  This  liberty  of  the  Christian  is  a 
boon  of  inestimable  value  ;  and  its  recognition  in 
others  is  as  essential  to  Christian  society,  as  its  recog- 
nition in  self  is  to  the  true  dignity  of  the  Christian 
character.  Paul  exhorts  the  Galatians  to  be  firm  in 
maintaining  their  Christian  liberty.  "Stand  fast, 
therefore,  in  the  liberty  wherewith  Christ  hath  made 
us  free,  and  be  not  entangled  again  with  the  yoke  of 
bondage."  (Gal.  5  :  1.)  And  in  the  13th  verse  he 
says  :  "  Brethren,  ye  have  been  called  unto  liberty." 
The  Christian  may,  indeed,  himself  abuse  his  lib- 
erty. He  abuses  it  when  he  regards  that  liberty  as 
freeing  him  from  the  restraints  of  God's  Word,  or 
from  the  performance  of  his  duty  toward  others.  His 
liberty  is  not  a  liberty  unto  sin,  but  unto  holiness. 
And  the  apostle  who  exhorts  Christians  to  stand  fast 
in  their  liberty,  in  the  same  chapter  warns  them  as 
follows  :  "  Only  use  not  liberty  for  an  occasion  to  the 
flesh,  but  by  love  serve  one  another."  And  Peter 
wants  the  believers  to  be  "  free,"  but  he  adds,  "  not 


CHRISTIAN    LIBERTY.  311 

as  using  your  liberty  for  a  cloak  of  maliciousness,  but 
as  the  servants  of  God."  If  the  believer  abuses  his 
freedom,  and  advances  claims  to  which  he  has  no 
right,  then,  of  course,  the  brother  need  not  respect 
those  claims  ;  indeed,  it  would  be  wrong  to  do  so. 

Though  the  universal  priesthood  of  Christians  gives 
to  each  believer  rights  and  privileges  which  the  entire 
brotherhood  ought  tu  respect,  it  does  not  make  all  the 
disciples  of  Christ  alike.  There  are  differences  in 
degrees  of  piety  and  of  knowledge,  and  there  are  differ- 
ent offices,  all  of  which  the  Scriptures  recognize. 
The  New  Testament  recognizes  the  fact  that  some  are 
weak,  while  others  are  strong  ;  that  some  are  of  low 
degree,  and  others  of  high  degree  ;  that  some  receive 
one  talent,  others  two,  others  five  ;  that  there  are  di- 
versities of  gifts,  differences  of  administrations,  and 
diversities  of  operations.  And  as  it  recognizes  these 
differences  as  l3gitimate,  so  Christianity  also  teaches 
its  adherents  to  render  to  all  their  dues — "  honor  to 
whom  honor  is  due."  It  teaches  a  system  of  correct 
relations  and  of  just  government,  and  is  hostile  to 
anarchy.  Christianity,  therefore,  respects  distinctions 
in  society,  and  does  not  put  all  believers  on  a  dead 
level.  But  whatever  the  differences  in  Christian  so- 
ciety, the  relation  between  two  believers  cannot  be 
that  of  a  spiritual  master  and  a  spiritual  slave.  "  But 
be  not  ye  called  Rabbi  :  for  one  is  your  Master,  even 
Christ ;  and  all  ye  are  brethren.  And  call  no  man 
your  father  upon  the  earth  :  for  one  is  your  Father, 
which  is  in  heaven.  Neither  be  ye  called  musters  : 
for  one  is  your  Master,  even  Christ."  Yet  the  very 
next  verse  recognizes  a  real  difference  between  the 
disciples  of  Christ.  "  But  he  that  is  greatest  among 


312  CHRISTIAN   SOCIOLOGY. 

you  shall  be  your  servant."  (Matl.  23  :  8-11.)  The 
apostles  even  were  not  lords  over  the  churches.  Paul 
guards  against  such  an  inference  when  lie  explains  his 
relation  to  the  Corinthians,  and  says  :  "  Not  for  that 
we  have  dominion  over  your  faith,  but  are  helpers  of 
your  joy  :  for  by  faith  ye  stand."  (2  Cor.  1  :  24.) 
Peter  warns  those  who  were  elders  like  himself,  and 
who  might  be  tempted  to  exercise  undue  authority 
over  their  flocks,  not  to  act  "  as  being  lords  over 
God's  heritage,  but  being  ensamples  to  the  flock." 
(1  Pet.  5  :  3.)  But  if  apostles  and  elders  and  teachers 
have  no  right  to  dominion  over  others,  how  much  less 
have  those  who  are  inferior  to  them  a  right  to  domi- 
neer over  their  brethren  !  No  one  has  authority  to 
set  up  his  opinion  as  a  law  for  others.  Nor  has  any 
one  a  monopoly  of  the  interpretation  of  God's  Word. 
It  is,  in  fact,  the  duty  of  every  believer  to  go  directly 
to  that  fountain  of  spiritual  wisdom  and  to  draw  for 
himself  from  its  living  waters. 

Whoever,  in  his  intercourse  withbelievers,disregards 
their  rights  and  liberties  departs  from  the  principles 
of  the  Gospel.  There  are,  indeed,  certain  doctrines 
and  practices  which  are  essential  to  Christianity,  and 
which  are  the  conditions  of  recognition  in  the  Chris- 
tian brotherhood.  Before  giving  another  the  hand  of 
Christian  fellowship,  we  must  demand  that  he  believe 
in  Christ,  that  he  profess  his  faith  in  him,  and  that  he 
live  worthy  of  that  profession.  A  latitudinarianism 
that  ignores  these  conditions  is  as  unscriptural  as  an 
exclusiveness  that  withholds  fellowship  from  true  dis- 
ciples of  Christ.  There  are  clearly-defined  doctrines 
and  practices  which  exclude  a  man  from  Christian  clis- 
cipleship.  But  it  is  equally  true,  that  there  are  many 


JUDGING  IN   MATTERS  INDIFFERENT.  313 

views  on  religion  which  are  neither  characteristic  of 
the  Christian  nor  of  the  worldly  ;  which,  accordingly, 
neither  make  a  man  a  Christian  nor  do  they  exclude 
him  from  Christ.  Some  matters  in  religion  must  be 
classed  among  things  which  are  in  themselves  matters 
of  indifference,  being  neither  moral  nor  immoral. 
Disputes  about  such  matters  arose  already  in  the  days 
of  the  apostles.  (See  Rom.  14.)  "  For  onebelieveth 
that  he  may  eat  all  things  :  another,  who  is  weak, 
eateth  herbs.  Let  not  him  that  eateth  despise  him 
that  eateth  not ;  and  let  not  him  which  eateth  not 
judge  him  that  eateth  :  for  God  hath  received  him." 
It  is  in  itself  a  matter  of  indifference  whether  the 
Christian  eats  meat  offered  to  idols,  knowing  that  the 
fact  of  its  being  thus  offered  does  not  in  the  least  affect 
the  meat.  (1  Cor.  10  :  25.)  No  law  is  laid  down  in  the 
Gospel  respecting  the  food  to  be  eaten,  the  whole  mat- 
ter being  left  to  the  liberty  of  the  Christian.  (1  Cor. 
10  :  27.)  The  apostle  lays  down  the  same  law  respect- 
ing holidays  (Romans  14  :  5,  6)  :  "  One  man  esteemeth 
one  day  above  another  :  another  esteemeth  every  day 
alike.  Let  every  man  be  fully  persuaded  in  his  own 
mind.  He  that  regardeth  the  day,  rcgardeth  it  unto 
the  Lord  ;  and  he  that  regardeth  not  the  day,  to  the 
Lord  he  doth  not  regard  it.  He  that  eateth,  eateth 
to  the  Lord,  for  he  giveth  God  thanks  ;  and  he  that 
eateth  not,  to  the  Lord  he  eateth  not,  and  giveth  God 
thanks."  And  since  the  days  of  the  apostles  ques- 
tions have  frequently  arisen  respecting  things  in- 
different in  themselves,  and  many  efforts  have  been 
made  to  make  laws  where  the  Gospel  grants  liberty. 
There  are  amusements  which  in  themselves  are  harm- 
less and  may  be  the  means  of  profitable  recreation. 


314:  CHRISTIAN   SOCIOLOGY. 

The  Christian  has  the  right  to  engage  in  such  amuse- 
ments ;  and  for  doing  so,  no  brother  is  authorized  to 
censure  him.  There  are  many  things  respecting  him- 
self, his  family,  his  business  affairs,  his  social  rela- 
tions, his  worship,  which  are  his  personal  concerns, 
and  in  respect  to  which  he  ought  to  assert  and  main- 
tain his  liberty,  so  long  as  he  does  not  interfere  with 
the  liberty  and  welfare  of  others.  Many  of  these 
personal  concerns  are,  in  fact,  of  such  a  character 
that  no  one  else  can  fully  understand  them,  of  which 
others,  therefore,  cannot  judge.  There  are  passages  of 
Scripture  on  which  the  most  candid  and  the  most  en- 
lightened may  honestly  differ  ;  there  are  many  doc- 
trines which  all  honest  and  earnest  Christians  cannot 
see  alike  ;  and  on  church  government,  discipline,  cer- 
emonies, modes  of  worship,  and  on  various  practices, 
different  views  are  possible  and  are  allowable.  These 
facts  the  believer  must  fully  recognize  in  his  fellow- 
ship with  the  brethren.  And  that  liberty  of  con- 
science which  he  claims  for  himself,  and  which  is  as 
dear  as  life  itself,  which,  in  fact,  makes  life  valuable, 
he  must  also  cheerfully  grant  unto  others.  He  may 
argue  with  others,  and  may  strive  to  convince  them 
by  all  proper  means  ;  but  he  has  no  divine  authority 
to  dogmatize,  or  to  make  his  opinion  a  law  unto 
others.  "  Who  art  thou  that  judgest  another?" 
(James  4:12.)  And  Paul  says, '"Who  art  thou 
that  judgest  another  man's  servant  ?  to  his  own  mas- 
ter [to  God]  he  standeth  or  falleth."  (Romans  14  :  4.) 
On  many  subjects  there  may,  therefore,  be  great  differ- 
ences of  opinion,  without  in  reality  interfering  with 
Christian  communion.  But  in  order  that  these  differ- 
ences may  be  harmless,  Christian  charity  must  prevail. 


REGARD  FOR  TEXDER  CONSCIENCES.      315 

"While  in  matters  that  do  not  affect  his  Christian  char- 
acter the  believer  may  claim  liberty,  still  he  must  have 
regard  to  the  consciences  of  others  even  in  such  mat- 
ters. And  it  is  an  important  and  exceedingly  difficult 
question,  how  far  the  believer  ought  to  respect  tho 
views  of  others  in  regard  to  his  conduct.  Respect 
for  the  liberty  of  another  implies  respect  for  his  con- 
science. The  Christian  may  have  perfect  liberty  in 
regard  to  doing  certain  things  ;  but  if  by  doing  them 
he  wounds  the  conscience  of  a  brother,  must  he  not 
sacrifice  his  liberty  out  of  respect  for  the  brother's 
conscience  ?  The  apostle's  rule  in  such  cases  is, 
"  All  things  are  lawful  for  me,  but  all  things  are  not 
expedient  :  all  things  are  lawful  forme,  but  all  things 
edify  not."  (1  Cor.  10  :  23  ;  6  :  12.)  Had  he  only 
himself  to  consider,  then  in  all  matters  of  indifference 
the  believer  might  give  free  exercise  to  his  liberty. 
But  he  must  take  into  account  the  consciences,  the 
feelings,  the  opinions,  of  others  ;  and  on  account  of 
these,  many  things  that  are  lawful  are  not  expedient 
and  edify  not.  He  that  has  a  tender  regard  for  the 
consciences  of  brethren  will  carefully  avoid  all  un- 
necessary offence.  If  the  matters  are  in  themselves 
spiritually  indifferent  and  of  no  importance,  then  the 
believer  can  better  afford  to  refrain  from  them  than 
he  can  afford  to  injure  his  brother  by  doing  them. 
Genuine  charity  for  a  brother,  and  a  Christian  regard 
for  his  spiritual  welfare,  should  have  more  weight 
with  the  believer  than  mere  inclination.  This  is 
Paul's  position.  He  supposes  the  following  case  :  If 
believers  are  invited  by  unbelievers  to  a  feast,  they 
may  go,  if  so  disposed,  and  they  may  eat  what  is  set 
before  them,  asking  no  question  for  conscience  sake. 


316  CHRISTIAN   SOCIOLOGY. 

"  But  if  any  man  say  unto  .you,  This  is  offered  in  sac- 
rifice unto  idols,  eat  not  for  his  sake  that  showed  it, 
and  for  conscience  sake,  .  .  .  conscience,  I  say, 
not  thine  own,  but  of  the  other.  ,  .  .  Give  none 
offence,  neither  to  the  Jews,  nor  to  the  Gentiles,  nor 
to  the  church  of  God  :  even  as  I  please  all  men  in  all 
things,  not  seeking  mine  own  profit,  but  the  profit  of 
many,  that  they  may  bo  saved."  (1  Cor.  10  :  27-33.) 
See  also  1  Cor.  8  :  7-13,  where  Paul  says,  in  the  last 
verse,  "  Wherefore,  if  meat  make  my  brother  to 
offend,  I  will  eat  no  flesh  while  the  world  standeth, 
lest  I  make  my  brother  to  offend."  Also  Romans 
14  : 15-21,  which  passage  Paul  closes  thus  :  "It  is 
good  neither  to  eat  flesh,  nor  to  drink  wine,  nor  any- 
thing whereby  thy  brother  stumbleth,  or  is  offended, 
or  is  made  weak.' '  From  these  passages  it  is  evident 
that  in  non-essentials,  which  involve  no  principle,  the 
strong  Christian  ought  to  exercise  the  spirit  of  charity 
and  of  sacrifice. 

But  if  the  strong  Christian  yields  some  of  his  rights 
for  the  sake  of  a  weak  brother's  conscience,  the  latter 
is  not  to  be  encouraged  in  uncharitable  judgment  and 
in  arrogating  unto  himself  the  right  to  judge  others  in 
matters  religiously  indifferent  in  themselves.  The 
apostle's  argument  is,  that  the  strong  ought  to  bear 
with  the  weak  ;  they  have  the  strength  to  make  con- 
cessions (Romans  14  : 1).  But  this  is  not  to  be  done 
to  the  spiritual  detriment  of  the  weak,  but  for  their 
spiritual  advancement.  If  by  making  concessions  to 
the  weak  their  growth  is  retarded,  then  the  conces- 
sions ought  not  to  be  made.  The  weak  brother,  in 
fact,  has  no  more  right  to  judge  the  strong  one  in  non- 
essential  matters,  than  the  strong  brother  has  a  right 


THE   STRONG  AND  THE   WEAK.  317 

to  offend  the  conscience  of  a  weak  one.  (Rom.  M  :  10.) 
Christians  must  neither  judge  one  another  in  such 
matters,  nor  dare  they  ignore  one  another.  Neither 
judge  nor  offend  ;  that  is  the  general  rule.  On  the 
part  of  both  the  strong  and  the  weak  there  are,  there- 
fore, duties,  and  they  are  equally  imperative.  The 
strong  and  independent  brother  is  not  to  be  defiant  ; 
and  the  brother  with  a  tender  conscience  is  not  to 
make  his  conscience  the  accuser  of  another  broth- 
er. But  he  that  is  the  strongest,  the  most  per- 
fect, and  the  most  loving,  is  the  one  who  will  yieLl 
most  readily  for  the  good  of  others.  Yet  it  is 
not  always  best  to  yield  so  as  to  avoid  giving  offencd. 
There  may  be  occasions  when  it  is  to  the  best  interest 
of  the  weak  brother  that  the  strong  one  do  the  very 
things  that  offend  him.  The  vindication  of  Christian 
liberty  and  the  elevation  of  the  weak  brother  may 
require  this.  The  very  censure  of  the  weak,  and  the 
fault-finding  spirit,  may  need  a  rebuke.  The  Chris- 
tian character  is  not  affected  by  the  fact  that  one  eats 
or  does  not  eat  meat  on  Friday  ;  but  if  it  be  pro- 
nounced sinful  to  eat  meat  on  that  day,  it  may  be  a 
duty  to  eat  meat,  in  order  to  condemn  such  an 
opinion.  In  an  age  when  a  narrow  legalism  threatens 
to  usurp  the  throne  of  a  free  Gospel,  it  is  essential  to 
assert  boldly,  and  if  need  be  defiantly,  the  evangelical 
liberty  of  the  believer.  If  to  refrain  from  doing  a 
thing  encourages  uncharitable  judgment,  then  it  is 
wrong  to  refrain  ;  if  to  do  a  deed  retards  a  true  but 
weak  Christian  in  his  spiritual  growth,  then  the  doing 
of  the  deed  is  not  charitable. 

It  must  be  evident  to  all  who  reflect  on  the  matter, 
that  this  subject  is  beset  with  difficulties,  and  that  no 


318  CHRISTIAN"   SOCIOLOGY". 

specific  rules  can  be  given  which  are  applicable  to  all 
cases.  Great  discrimination  and  great  caution  are 
necessary.  The  Christian  who  would  regard  the  lib- 
erty and  the  conscience  of  a  brother,  needs  the  wisdom 
of  the  serpent  and  the  harrnlessness  of  the  dove.  He 
must  have  quickness  of  perception,  delicacy  of  feel- 
ing, and  great  tact  in  giving  expression  to  that  feel 
ing.  The  Gospel  promotes  that  real  refinement 
which  should  characterize  the  believer  in  all  his  rela- 
tions to  other  believers  and  to  msn  of  the  world.  In- 
stead of  giving  mere  outward  polish,  which  is  so  often 
taken  as  the  characteristic  of  a  gentleman  or  lady,  the 
Gospel  polishes  the  inner  man  and  adorns  the  soul 
with  spiritual  graces,  making  it  truly  a  beautiful  soul. 
Christians  are  those  whose  adorning  is  that  of  "  the 
hidden  man  of  the  heart,  in  that  which  is  not  corrupti- 
ble, even  the  ornament  of  a  meek  and  quiet  spirit, 
which  is  in  the  sight  of  God  of  great  price"  (1  Peter 
3  :  3).  The  Christian  is  the  true  gentleman  or  lady, 
both  as  far  as  inner  qualities  and  their  outward  mani- 
festations are  concerned. 

The  effort  of  the  believer  to  show  proper  regard  for 
the  liberty  and  the  consciences  of  others,  must  not, 
however,  weaken  himself,  nor  make  him  hesitating 
and  undecided  in  his  conduct.  Painful  anxiety  on 
this  subject  is  unbecoming  ;  and  where  it  is  indulged, 
it  will  seriously  affect  the  Christian  character.  The 
believer  should  remember  that  he  cannot  always  de- 
termine or  foresee  the  results  of  his  conduct.  When 
his  conscience  is  properly  enlightened  by  Scripture, 
then  the  chief  aim  is  to  be,  to  act  conscientiously. 
In  matters  involving  Christian  principle,  the  believer 
dare  not  allow  himself  to  be  controlled  by  the  feelings 


APPRECIATING   THK   VIEWS   OF   OTHERS.          319 

of  others  ;  and  even  when  such  principle  is  not  di- 
rectly involved,  the  Christian  is  not  called  to  be  a 
slave  to  the  caprices  or  the  weak  consciences  of  others. 

From  what  has  been  said,  it  is  clear  that  in  his  fel- 
lowship with  brethren  the  Christian  must  expect  to 
make  sacrifices.  All  association  worthy  of  the  name 
is  based  on  sacrifice.  Selfishness  is  the  deadly  foe  of 
society.  He  that  is  not  willing  to  make  sacrifices 
must  either  abandon  society,  or  else  must  arrogate 
unto  himself  a  tyrant's  position,  who  aims  to  make  his 
opinion  the  law  of  society.  In  Christian  society  there 
must  be  an  effort  on  the  part  of  the  members  to 
adapt  themselves  to  one  another,  and  to  make  for  one 
another  the  sacrifices  inspired  by  Christian  love 

He  that  wants  to  respect  the  liberty  of  the  Chris- 
tian brother  must  learn  to  appreciate  views  that  differ 
from  his  own.  He  should  expect  contradiction.  To 
have  a  mind  and  heart  only  for  opinions  that  agree 
with  their  own,  is  characteristic  of  bigots  and  of  the 
most  conceited  and  the  most  prejudiced.  He  that 
would  do  justice  to  others  must  put  himself  int  their 
place,  and  must  fully  weigh  their  reasons  for  differing 
from  him.  For  this  a  vivid  imagination  and  a  sym- 
pathetic nature  are  essential. 

Many  of  the  disturbances  which  occur  in  society  do 
not  spring  from  ill-will  or  evil  intention,  but  arise 
from  the  fact  that  men  do  not  appreciate  one  another's 
views,  and  therefore  are  not  able  to  do  them  justice. 
Mere  misunderstanding  is,  probably,  the  most  fruitful 
source  of  social  difficulties.  Such  misunderstanding 
can  be  avoided  only  by  a  careful  examination  and 
just  appreciation  of  the  opinions  of  others.  And 


320  CHRISTIAN   SOCIOLOGY. 

many  social  infelicities  could  be  removed  by  a  fall 
and  candid  discussion  of  their  sources. 

Respect  for  the  liberty  and  conscience  of  the  brother 
is  so  essential,  that  without  it  real  Christian  fellowship 
is  impossible.  He  that  would  be  a  leader  in  society, 
doing  it  the  most  good  and  deriving  most  benefit  from 
it,  must  cherish  this  respect,  and  must  enlarge  his 
views  and  sympathies  by  studying  opinions  that  differ 
from  his.  Every  Christian  should,  therefore,  accord 
to  every  other  Christian  the  same  liberty,  rights,  and 
privileges  which  he  claims  for  himself.  The  higher 
the  claims  of  the  Christian,  therefore,  the  more  is  he 
also  bound  to  grant  unto  others. 

1).   The  duty  of  forbearance  and  forgiveness. 

This  duty  is  intimately  connected  with  respect  for 
the  Christian  liberty  of  the  brother,  which  respect,  as 
we  have  already  seen,  requires  the  spirit  of  charity 
and  of  sacrifice.  He  that  makes  an  earnest  effort  to 
do  justice  to  others  will  find  that  he  himself  often 
comes  short,  and  that  he  needs  the  forbearance  and 
the  forgiveness  of  his  fellow-men  ;  and  he  will  also 
find  much  in  others  that  is  hard  to  bear,  and  much 
that  needs  forgiveness.  One  need  but  study  himself, 
his  relations  to  others,  and  Christian  society  at  large, 
to  be  made  conscious  of  the  frequent  demands  for  the 
exercise  of  these  virtues, 

The  apostle  Paul  beseeches  the  Ephesian  Christians 
to  walk  worthy  of  the  vocation  wherewith  they  are 
called,  "  with  all  lowliness  and  meekness,  with  long- 
suffering,  forbearing  one  another."  And  to  the 
Colossians,  in  the  second  chapter,  he  writes  :  "  Put  on 
therefore,  as  the  elect  of  God,  holy  and  beloved,  bow- 
els of  mercies,  kindness,  humbleness  of  mind,  meek- 


JUDGE   RIGHTEOUS   JUDGMENT.  321 

ness,  long- suffering  ;  forbearing  one  another,  and  for- 
giving one  another,  if  any  man  have  a  quarrel  against 
any  :  even  as  Christ  forgave  you,  so  do  ye.  And 
above  all  things  put  on  charity,  which  is  the  bond  of 
perf  ectness. ' ' 

It  seems  almost  useless  to  urge  the  performance  of 
the  duty  of  mutual  forbearance  and  forgiveness,  while 
speaking  of  love  in  its  application  to  other  Christians, 
since  this  love  already  implies  these  virtues.  And 
every  principle  of  the  Gospel  demands  their  exercise  ; 
and  God,  in  his  forbearance  and  forgiveness  to  us, 
says,  "  Go  and  do  thou  likewise."  The  frequent  ex- 
hortations of  the  apostles  to  forbear  and  forgive  show 
how  highly  they  esteemed  these  virtues,  and  how 
essential  to  Christian  society  they  regarded  them. 
And  yet,  clear  and  important  as  they  are,  these  vir- 
tues are  so  greatly  neglected,  and  are  so  difficult,  that 
there  is  scarcely  anything  else  in  our  relation  to  others 
that  needs  to  be  more  insisted  on.  Forbearance  and 
forgiveness  should  be  so  cultivated  as  to  be  the  spon- 
taneous expression  of  Christian  love. 

This  duty  does  not,  however,  require  the  Christian 
to  be  blind  to  the  faults  of  others,  or  to  apologize  for 
them.  Such  a  course  would  only  serve  to  blunt  the 
conscience  and  to  weaken  morality.  When  Jesus 
says,  "  Judge  not,  that  ye  be  not  judged/'  he  surely 
does  not  mean  that  Christians  are  to  be  indifferent  to 
the  conduct  of  brethren,  and  that  holy  indignation  at 
the  violation  of  God's  law  is  to  be  repressed.  Neither 
in  feeling  nor  in  conduct  does  the  Gospel  tolerate  an- 
tinomianism.  The  Christian  must  abhor  evil ;  but 
how  can  he  do  this,  unless  he  sees  it  and  condemns  it  ? 
The  Gospel  does  not  turn  black  into  white,  and  pro- 


322  CHRISTIAN   SOCIOLOGY. 

nounce  evil  good  ;  nor  does  it,  even  in  the  slightest 
degree,  wink  at  iniquity  ;  but  it  calls  things  by  their 
right  names.  Jesus  wants  his  followers  to  know  the 
fcruth  concerning  men,  and  to  judge  accordingly.  Un- 
der certain  circumstances  they  must  even  pronounce 
a  professed  believer  a  heathen  and  a  publican  (Matt. 
18  :  15-17).  Bat  the  Christian  is  to  judge  charitably. 
Such  a  judgment  respecting  a  Christian's  failings  will 
bo  true  judgment.  For,  who  that  knows  human 
weaknesses  and  temptations  ;  who  that  understands 
his  own  heart,  and  reads  aright  the  record  of  his  own 
failings,  can  judge  a  brother  otherwise  than  charitably  ? 
Truth  in  this  case  is  charity.  Often  a  distinction 
must  be  made  between  the  deed  and  the  person  ;  for 
the  deed  may  have  been  done  under  peculiar  excite- 
ment or  passion,  and  may  not  be  a  true  expression  of 
the  real  character  of  the  doer.  And  no  deed  that  is 
exceptional,  whether  good  or  bad,  should  be  made  the 
test  of  a  man's  character. 

Neither  does  the  spirit  of  forbearance  and  forgive- 
ness make  the  reproof  of  a  brother  improper.  Under 
certain  circumstances  it  becomes  a  duty  to  reprove  the 
erring  brother.  Timothy,  though  still  a  young  man, 
is  exhorted  to  reprove  and  rebuke.  (2  Tim.  4  :  2.) 
The  reproof  which  the  believer  must  administer  lies 
not  without  the  sphere  of  Christian  love,  but  is  re- 
quired by  that  love,  and  is  to  be  an  expression  of  that 
love.  The  cause  of  Christ  and  the  spiritual  welfare 
of  the  brother  may  demand  reproof.  To  withhold  it 
under  such  circumstances  is  sinful.  The  reproof  is  to 
be  fearless,  but  not  in  anger.  It  is  to  be  administered 
in  love,  as  an  affectionate  father  punishes  an  erring 
child.  Caution,  great  caution  is  necessary  in  admin- 


CHRISTIAN    MANLINESS.  323 

istering  reproof.  He  that  does  it  must  himself  be 
pure.  And  well  may  the  believer  ask  himself,  What 
right  hare  I,  with  my  imperfections  and  failings,  to 
reprove  my  brother  ? 

There  may  be  too  much  forbearance.  Charity  is 
never  to  cease  ;  but  there  may  be  deeds  by  the 
brother  in  Christ  which  even  charity  cannot  bear. 
Forbearance  is  not  to  be  a  sign  of  weakness,  nor  is  it 
to  encourage  a  brother  in  evil.  Pity  for  the  weak 
and  erring  must  not  obstruct  the  way  for  duty. 
Christianity  has  room  for  sternness  and  severity,  as 
well  as  for  mildness.  Believers  may  be  sentimentally 
gentle.  Ministers,  in  their  efforts  to  exhibit  the  gen- 
tleness of  the  Gospel,  may  become  weak.  They  are 
to  win  men  ;  but  this  is  to  be  done  by  strong  love, 
not  by  sentimentalism.  On  the  ministerial  brow  a 
frown  may  be  as  graceful  as  a  smile  on  the  lips.  The 
suavity  which  degenerates  to  weakness  can  only  injure 
the  cause  of  Christ.  The  excessive  desire  to  please 
and  to  win  men  may  make  the  minister  effeminate. 
Christian  gentleness  and  meekness  must  not  eradicate 
Christian  manliness  and  independence,  but  must  be 
co-ordinated  with  them.  The  Christian  is  to  be  the 
gentlest  of  men  ;  but  he  is,  at  the  same  time,  to  be  the 
strongest  and  the  most  heroic.  He  must  be  able  to 
forbear  and  forgive  ;  but  he  must  also  be  able  to  cen- 
sure and  to  spurn.  John,  the  apostle  of  love,  is  also 
a  son  of  thunder. 

c.  Help  the  brother  in  his  spiritual  growth. 

The  Christian  may  need  the  help  of  his  brethren  in 
other  than  purely  spiritual  matters  ;  and  when  such 
help  is  needed,  he  has  a  rightful  claim  on  them. 
Christian  love  is  as  comprehensive  as  human  needs  ; 


324:  CHRISTIAN   SOCIOLOGY. 

and  the  Christian's  duty  to  help  the  needy  is  limited 
only  by  his  ability.  Christ's  command  is  :  "  That  ye 
love  one  another,  as  I  have  loved  you."  John's 
commentary  on  this  command  is  :  "  We  ought  to  lay 
down  our  lives  for  the  brethren.  But  whoso  hath 
this  world's  good,  and  seeth  his  brother  have  need, 
and  shutteth  up  his  bowels  of  compassion  from  him, 
how  dwelleth  the  love  of  God  in  him  ?  My  little  chil- 
dren, let  us  not  love  in  word,  neither  in  tongue  ;  but 
in  deed  and  in  truth  "  (1  John  3  : 16-18).  In  general 
benevolence,  in  helping  the  poor,  and  in  relieving 
suffering,  the  believer  should  bs  a  model  unto  men  of 
the  world.  But  instead  of  this,  many  who  profess  to 
be  evangelical  Christians  might  learn  from  the  Cath- 
olic Church,  from  various  benevolent  organizations 
not  Christian,  from  Jews,  and  from  men  of  the  world. 
Even  the  believer  does  not  always  receive  the  sympa- 
thy and  aid  from  his  brethren,  in  his  temporal  needs, 
which  he  has  a  right  to  expect  ;  and  yet  he  has  not 
merely  the  claim  of  a  common  humanity  on  them, 
but  also  that  of  the  spiritual  brotherhood.  This  duty 
of  the  believer  to  help  in  temporal  need  is  not  con- 
fined to  the  need  of  the  Christian  brother,  though  the 
brother  has  special  claims  on  him. 

The  duty  to  promote  the  Christian  growth  of  the 
brother  is,  however,  peculiar,  a  duty  which  the  Chris- 
tian owes  to  no  one  but  a  brother,  since  there  can  be 
no  such  growth  in  any  others  than  Christians.  While, 
therefore,  the  believer  owes  his  brother  all  the  duties 
which  a  man  owes  to  his  fellow-man,  he  also  owes  him 
the  peculiar  duty  of  promoting  his  growth  in  grace. 

Yery  generally,  the  power  of  the  believer  over  the 
brethren  is  underestimated.  It  is  difficult  for  him  to 


POWER   OF   SOCIAL    INFLUENCE.  325 

form  a  correct  estimate  of  his  influence,  and  of  the 
liability  of  others  to  be  affected.  Every  believer  can 
study  the  influence  of  Christian  precept  and  example 
in  the  effect  which  they  have  exerted  on  himself. 
How  different  his  character  would  have  been  if  he  had 
developed  it  in  solitude  !  Had  the  influence  of  others 
been  different,  then  he  would  have  been  different 
also.  Not  only  in  childhood  and  in  youth  are  th/j 
mind  and  heart  plastic,  and  liable  to  be  moulded  by 
surrounding  influences  and  circumstances,  but  all 
through  life  this  is  the  case.  The  lives  of  those  about 
him,  and  their  opinions,  are  apt  to  exert  a  greater  in- 
fluence on  a  man  than  the  pulpit  and  the  press.  His 
surroundings,  in  fact,  are  apt  to  be  more  potent  in 
shaping  his  character  than  all  other  influences  com- 
bined. Much  of  this  influence  of  man  on  man  is  un- 
conscious, both  on  the  part  of  him  that  exerts  it,  and 
on  the  part  of  him  on  whom  it  is  exerted.  Men  are 
often  led  by  others,  or  at  least  greatly  influenced  by 
them,  when  they  imagine  that  they  are  independent 
of  them .  There  is,  of  course,  great  difference  in  the 
social  power  of  different  individuals,  both  in  respect 
to  quality  and  quantity.  There  is  also  great  differ- 
ence in  the  susceptibility  of  persons  to  influence. 
But  both  the  Christian's  power  over  others  and  his 
susceptibility  to  influence  may  be  cultivated.  He 
who  would  receive  most  benefit  from  social  inter- 
course with  other  Christians  must  cultivate  his  recep- 
tivity ;  though  he  must  never  so  far  forget  himself  as 
to  become  the  clay,  while  others  are  the  potters. 
And  he  who  would  affect  the  brethren  the  most  power- 
fully must  understand  those  he  would  influence,  and 


326  CHRISTIAN'   SOCIOLOGY. 

must    cultivate   his   power   over   them  ;    though   lie 
should  never  aim  to  make  them  his  tools. 

The  influence  of  the  believer  may  be  evil  as  well  as 
good.  Instead  of  promoting,  he  may  retard  the  spirit- 
ual growth  of  other  Christians.  The  believer  must 
therefore  guard  himself  in  society,  lest  by  word  or 
deed  he  affect  others  injuriously.  "  Abstain  from  all 
appearance  of  evil."  He,  therefore,  that  would  help 
other  believers,  must  first,  of  all  look  to  himself. 
"  Thou,  therefore,  which  teachest  another,  teachest 
thou  not  thyself  ?"  He  that  wants  to  enrich  others 
must  have  something  worthy  of  being  imparted,  a 
treasury  from  which  he  brings  things  old  and  new. 

If,  now,  the  Christian  is  thoroughly  furnished  for 
the  good  work  of  promoting  the  growth  of  his  breth- 
ren in  social  life,  what  is  the  work  required,  and  how 
can  it  be  done  ?  We  have  already  seen  that  all  Chris- 
tian growth  is  twofold  in  its  character.  Some  things 
are  to  be  removed,  as  error,  evil  inclinations,  sinful 
passions,  and  the  like.  Then,  there  is  grace  in  the  be- 
liever's heart,  and  this  is  to  be  developed.  Faith, 
love,  and  hope,  which  already  reign  in  him,  but  are 
still  imperfect,  are  to  be  made  stronger.  The  work  to 
be  performed  on  every  Christian  is,  therefore,  nega- 
tive and  positive  ;  it  is  destructive  and  it  is  construc- 
tive. This  was  the  work  which  Christ  performed  on 
his  disciples.  Their  errors  and  faults  were  many  ; 
these  he  aimed  to  destroy.  He  also  gave  them  a  new 
life,  and  developed  it  by  means  of  his  truth  and  spirit. 
And  all  the  instructions  and  exhortations  of  the 
apostles,  if  generalized,  will  be  found  to  have  the 
same  twofold  aim.  The  heart  is  a  field  in  which 
there  are  weeds  to  be  destroyed  and  good  plants  to  be 


CONDITIONS    OF   GROWTH.  327 

cultivated.     This  process  is  the  condition  for  all  heal- 
thy growth  and  real  progress. 

In  our  social  intercourse  with  brethren,  we  must, 
therefore,  expect  to  find  in  them  imperfections,  just 
as  they  find  imperfections  in  us.  While  judging 
truthfully  and  charitably  of  others,  we  are,  at  the 
same  time,  in  duty  bound  to  use  our  influence  to  re- 
move their  faults.  All  believers  are  apt  to  make 
themselves  critics  an J.  judges,  though  but  few  of  them 
are  led,  through  their  own  criticism  and  judgment,  to 
cast  the  beams  out  of  their  own  eyes,  so  that  they  may 
see  clearly  to  cast  the  mote  out  of  the  brother's  eye. 
The  faults  of  a  brother  should  lead  to  self-examina- 
tion, as  well  as  to  an  examination  of  the  brother.  He 
who  does  not  appreciate  his  own  failings  can  have  but 
little  sympathy  for  others  in  their  failings,  and  cannot 
work  effectively  for  the  removal  of  those  failings. 
Even  the  apostles  needed  the  purifying  influence  of 
one  another,  as  well  as  of  the  Spirit  of  (rod.  Paul 
felt  that  Peter  was  to  blame,  and  he  "  withstood  him 
to  the  face"  (Gal.  2  :  11-14).  And  the  Christian  may 
find  it  necessary  by  word  and  deed  to  rebuke  breth- 
ren, in  order  to  promote  their  spiritual  growth.  Paul 
says  :  "  Now  we  exhort  you,  brethren,  warn  them 
that  are  unruly,  comfort  the  feeble-minded,  support 
the  weak,  be  patient  toward  all  men"  (1  Thess. 
5  : 14).  The  disorderly  are  to  be  rebuked  (2  Thess. 
3  :  11-15).  Paul  is  by  no  means  sparing  in  his  re- 
bukes. In  this  respect  he  imitates  Jesus,  who  on  one 
occasion  found  it  necessary  to  administer  a  severe  re- 
buke to  Peter,  saying,  "  Get  thee  behind  me,  Satan  : 
thou  art  an  offence  unto  me  ;  for  thou  savorest  not 
the  things  that  be  of  God,  but  those  that  be  of  men." 


328  CHRISTIAN"   SOCIOLOGY. 

In  order  that  tho  reproof  may  be  the  means  of 
spiritual  improvement,  it  must  be  administered  in  a 
fraternal  spirit,  and  must  come  from  one  who  is  not 
himself  guilty  of  the  fault  rebuked.  He  that  con- 
demns another,  and  does  the  same  thing,  condemns 
himself  (Romans  2  :  1).  For  a  miser  to  reprove  a 
miser,  or  one  hypocrite  another,  is  simply  ridiculous. 
In  many  cases  it  is  only  necessary  to  convince  the  be- 
liever of  his  fault  to  lead  him  to  correct  it.  Proper 
instruction  on  the  requirements  of  the  Gospel,  and 
careful  self-examination,  are  the  best  means  of  lead- 
ing those  who  are  sincerely  desirous  of  growth  to 
abandon  their  faults.  Frequently  the  most  effective 
rebuke  is  given  by  conduct  the  very  reverse  of  that 
which  is  to  be  rebuked.  The  severest  rebuke  to  love- 
less treatment  is  given  by  that  warm  love  which  heaps 
coals  of  fire  on  the  head.  Tenderness  and  kindness 
are  most  effective  in  making  harshness  and  unkindness 
ashamed.  Liberality  is  the  severest  rebuke  to  stingi- 
ness, and  deep  spirituality  to  worldliness.  And  the 
good  deed  is  not  only  the  most  effective  rebuke,  but 
it  is  also  an  example  which  leads  to  imitation.  "While 
it  is  thus  destructive  of  evil  in  others,  it  is  also  pro- 
motive  of  good. 

Besides  eradicating  evil,  there  are  also  Christian 
graces  in  the  brother  which  should  be  pi-omoted  in 
social  intercourse.  Faith  is  to  be  strengthened,  love 
is  to  be  deepened  and  broadened,  hope  is  to  be  made 
firmer  and  brighter,  peace  and  joy  are  to  be  developed, 
and  the  manifestation  of  these  graces  is  to  be  pro- 
moted. There  is  a  contasrious  influence  in  the  Chris- 

o 

tian  virtues.     The  spirit  of  one  believer  is  apt  to  com- 
municate itself  unto  others.     Hence  the  power  of  the 


NEED   OF   CHRISTIAN    FELLOWSHIP.  329 

Christian  graces  in  society,  and  hence,  too,  the  many 
exhortations  of  Scripture  to  use  the  Christian  virtues 
for  the  strengthening  of  others.  Christians  are  to 
edify  one  another  by  means  of  these  graces.  There 
are  many  who  need  the  encouragement  of  their  breth- 
ren. The  desponding  need  cheering,  the  despairing 
need  the  inspiration  of  hope,  the  doubting  need  the 
nerving  influence  of  a  heroic  faith,  and  the  fallen 
need  the  helping  hand  to  lift  them  up.  Much  that 
the  pulpit  cannot  give  can  bo  imparted  by  the  per- 
sonal contact  of  Christian  with  Christian,  by  the  com- 
munion of  one  redeemed  soul  with  another.  It  is  in 
such  communion  that  spirit  can  enter  into  the  deepest 
sympathy  with  spirit,  can  find  out  its  needs,  and  can 
offer  the  needed  supply  to  the  best  advantage. 

The  ncei  of  Christian  fellowship  is  keenly  felt  by 
many.  The  strongest,  as  well  as  the  weakest,  may 
feel  it.  Paul  desired  the  fellowship  of  the  Christians 
at  Rome,  that  he  might  impart  some  spiritual  gift 
unto  them,  and  that  he  also  might  be  comforted  by 
them.  In  this  fellowship  great  good  may  be  done  by 
communicating  the  Christian  experience  of  the  heart, 
the  hopes  and  fears,  the  joys  and  sorrows.  Especially 
can  the  advanced  believer  help  those  who  are  less  ad- 
vanced, by  giving  them  the  benefit  of  his  experience. 
Whatever  is  calculated  to  develop  the  Christian  char- 
acter and  personality  of  the  believer  is  of  special 
value  in  Christian  social  intercourse. 

d.  Duty  to  the  reputation  of  a  brother. 

The  Christian  owes  a  duty  to  the  reputation  of 
others,  whether  believers  or  not.  But  his  intimate  re- 
lation to  other  believers  makes  his  duty  with  respect 
to  their  reputation  specially  strong.  The  cause  of  a 


330  CHRISTIAN   SOCIOLOGY. 

single  believer  is  that  of  the  whole  Church.  In  the 
honor  of  a  brother,  the  Church  and  the  cause  are  hon- 
ored ;  and  his  disgrace  attaches  also  to  the  cause  he 
represents.  It  is  only  when  Christians  ignore  their 
relations  to  one  another  that  they  can  at  all  treat  with 
indifference  the  reputation  of  a  brother.  Our  re- 
ligious journals,  Christian  society,  and  sociey  in  gen- 
eral, need  very  much  to  learn  Luther's  remarks  on 
the  commandment,  "  Thou  shalt  not  bear  false  wit- 
ness against  thy  neighbor.'*  lie  says  :  "  We  should 
so  fear  and  love  God,  as  not  to  belie,  betray,  slander, 
or  raise  injurious  reports  against  our  neighbor  ;  but 
apologize  for  him,  speak  well  of  him,  and  put  the 
most  charitable  construction  on  all  his  actions." 

The  love  of  slander  is  one  of  the  characteristics  of 
the  age.  Editors  seem  to  be  aware  of  this,  and  fur- 
nish a  liberal  supply  for  the  gratification  of  their  read- 
ers. Nor  is  this  catering  to  a  depraved  taste  confined 
to  the  secular  press.  This  has  been  called  an  age  of 
slander,  and  with  much  truth.  The  very  fact  that 
slander  has  become  so  common  puts  the  Christian  un- 
der special  obligations  in  this  respect.  He  ought  to 
be  all  the  more  on  his  guard,  lest  the  contagious  spirit 
affect  and  corrupt  him  also.  And  it  is  his  duty  to  do 
all  he  can  to  stem  the  corrupt  stream  which  now  pol- 
lutes society.  He  that  feels  a  personal  interest  in 
others  must  be  pained  by  the  slander  that  affects 
them. 

It  is  a  good  rule,  never  to  say  behind  the  back  of 
a  brother  what  we  would  not  say  to  his  face.  And, 
generally,  that  which  is  said  against  a  brother  should 
be  said  to  him  first  of  all.  Never  should  a  report 
unfavorable  to  another  be  repeated  from  a  love  of 


THE   LOVE   OF   SLANDER.  331 

slander,  but  only  because  some  good  purpose  is  to 
be  accomplished  by  the  repetition. 

But,  as  already  intimated,  the  believer's  duty  to  the 
reputation  of  a  brother  does  not  require  that  he  should 
shield  him  from  justice  ;  nor  is  he  required  to  speak 
falsely  for  the  sake  of  a  brother,  nor  to  encourage 
falsehood  in  his  behalf.  Sometimes  the  cause  of 
Christ  and  the  interest  of  truth  and  justice  demand 
the  publication  of  the  faults  of  men.  The  saddest 
thing  connected  with  this  whole  matter  is,  that  so 
many  believers  expose  themselves  to  blame.  If  they 
were  really  guiltless,  and  lived  before  the  world  a  life 
of  purity,  then  the  charges  against  them  would  amount 
to  but  little.  But  because  they  are  so  imperfect, 
therefore  the  stories  told  to  their  detriment  are  so 
readily  believed,  even  if  they  are  false.  One  of  the 
best  means  for  protecting  the  reputation  of  brethren 
is,  so  to  aid  them  in  their  growth  in  grace  that  their 
characters  will  not  be  liable  to  aspersion,  and  that 
their  reputation  will  take  care  of  itself.  The  Chris- 
tian should  be  so  pure  as  to  be  above  suspicion. 

The  consciousness  of  the  organic  unity  of  Christians, 
and  of  the  fact  that  what  affects  one  member  affects 
the  whole  body,  would  do  much  to  create  a  deeper  in- 
terest in  the  reputation  of  a  brother.  In  that  reputa- 
tion every  believer,  in  fact,  has  a  personal  interest. 
With  the  brother  he  suffers,  and  the  whole  cause 
suffers  ;  and  with  the  brother  he  rejoices,  and  the 
whole  cause  rejoices. 

A  man's  reputation  should  be  regarded  as  sacred, 
and  should  be  tarnished  only  when  he  has  forfeited 
all  claim  to  a  good  character. 


332  CHRISTIAN   SOCIOLOGY. 

"  The  purest  treasure  mortal  times  afford, 
Is  spotless  reputation  ;  that  away, 
Men  are  but  glide:!  loam,  or  painted  clay." 

e.   The  duty  of  commendation. 

There  are  those  to  whom  it  will  seem  strange  that 
this  is  placed  among  the  duties  of  a  Christian  to  his 
brother  ;  and  some  may  question,  whether  it  is  really 
a  duty.  So  generally  is  it  neglected,  that  to  commend 
good  in  others  seems  to  be  regarded  as  scarcely  a  re- 
quirement of  the  religion  of  Christ.  Indeed,  Chris- 
tian commendation  is  almost  a  lost  art.  It  might  be 
interesting  and  profitable  to  inquire  into  the  causes  of 
this  general  neglect.  It  is  certain  that  the  importance 
of  the  duty  is  not  appreciated,  and  that  the  scriptural 
view  on  the  subject  is  not  understood.  Jealousy  and 
envy,  no  doubt,  have  much  to  do  with  this  neglect. 
Probably  a  false  view  of  Christian  humility — a  view 
which  thinks  that  the  believer  ought  rather  to  depre- 
ciate than  appreciate  himself — prevents  some  from 
commending  in  others  what  is  really  worthy  of  com- 
mendation. A  want  of  appreciation  of  what  is  good 
in  others  may  sometimes  be  the  cause  of  the  neglect. 
Then,  Christians  do  not  trust  one  another  enough. 
If  commended,  they  are  apt  to  suspect  flattery  ;  and 
they  fear  that  they  will  be  suspected  of  flattery  if  they 
commend.  True,  often  there  is  but  little  to  com- 
mend, but  ought  not  that  little  to  be  commended  ? 
The  above  are,  no  doubt,  the  main  reasons  why  hearty 
Christian  commendation  is  so  rare. 

The  neglect  of  this  duty  is  all  the  more  surprising 
when  we  examine  the  plain  teachings  of  Scripture  on 
the  subject.  To  him  who  uses  his  talents  aright  the 
Lord  says  :  "  "Well  done,  good  and  faithful  servant." 


JUDICIOUS   APPROVAL.  333 

And  shall  Christians  be  dumb,  instead  of  echoing  the 
Lord's  "  Well  done"  ?  To  one  whose  attention  has 
never  been  directed  to  this  matter  the  many  passages 
of  Scripture  which  teach  and  illustrate  this  duty  must 
be  surprising.  A  few  passages  must  suffice  here — 
passages  which,  by  illustrating  the  duty,  give  an  ex- 
ample of  it  and  teach  it.  Paul  says  :  "  And  I  myself 
also  am  persuaded  of  you,  my  brethren,  that  ye  also 
are  full  of  goodness,  filled  with  all  knowledge,  able 
also  to  admonish  one  another."  (Rom.  15  :  14.)  In  2 
Thess.  1  :  3,  he  says  :  "  We  are  bound  to  thank  God 
always  for  you,  brethren,  as  it  is  meet,  because  that 
your  faith  growetli  exceedingly,  and  the  charity  of 
every  one  of  you  all  toward  each  other  aboundeth."  * 

To  speak  in  a  commendable  manner  of  that  which 
is  worthy  of  it,  shows  a  proper  appreciation.  Many 
believers  keenly  feel  the  lack  of  this  appreciation. 
Some,  who  feel  that  they  are  alone  in  their  arduous 
straggles  to  resist  temptation  and  to  grow  in  faith,  are 
discouraged,  because  there  seems  to  ba  so  little  sym- 
pathy for  them  in  their  struggles  ;  whereas  they 
might  be  greatly  encouraged  and  aided  if  their  earnest 
efforts  and  their  attainments  were  properly  appreciated 
and  commended.  All  who  have  been  the  recipients  of 
judicious  approval  know  its  beneficial  effects  by  ex- 
perience. To  speak  approvingly  of  virtue  is  to 
strengthen  and  encourage  it.  Surely,  if  reproof  is 
needed  to  check  evil,  commendation  is  just  as  much 
needed  to  encourage  the  Christian  graces. 

In  order  that  proper  commendation  may  be  given, 

*  See  also  Rom.  1:8;  16th  Chapter ;  1  Cor.  11 :  2  ;  2  Cor. 
8:7;  9:2;  Eph.  1  :  15,  and  foil. ;  Col.  1  :  4,  and  foil. ;  2:5; 
1  Thess.  1:2;  Phil.  5th  Chapter. 


334  CHRISTIAN   SOCIOLOGY. 

it  is  necessary  to  cultivate  the  appreciation  of  the 
good.  This  is  essential,  also,  for  counteracting  the 
tendency  to  fault-finding.  If  a  brother  must  be  criti- 
cised, let  the  criticism  bring  out  his  good  as  well  as 
his  evil  points.  The  good  that  is  in  a  brother  should 
be  spoken  of  to  others  and  brought  to  the  light,  so 
that  others  may  be  induced  to  imitate  it.  The  light 
that  beams  from  a  Christian  glorifies  the  Father  in 
heaven  and  promotes  the  cause  of  Christ. 

Christian  commendation  is  a  buried  talent  which 
should  be  unearthed  and  put  to  usury.  It  should  be 
restored  to  the  place  in  Christian  society  which  the 
Bible  gives  it.  It  is  as  essential  as  reproof,  and  should 
be  used  honestly  and  judiciously.  The  same  law 
which  demands  the  reproof  of  vice  to  check  it,  also 
demands  the  commendation  of  virtue  to  promote  its 
growth. 

f.  Social  duties  to  the  brethren  under  peculiar  cir- 
cumstances. 

The  Christian  owes  the  duties  thus  far  considered 
to  every  brother,  whatever  the  circumstances  of  that 
brother  may  be.  Believers  may,  however,  be  placed 
in  peculiar  positions,  with  peculiar  needs,  in  which 
cases  other  believers  owe  them  peculiar  duties.  There 
is,  indeed,  something  peculiar  in  every  Christian  and 
in  his  relations  ;  and  the  believer,  in  his  communion 
with  his  brother,  is  to  adapt  himself,  as  much  as  possi- 
ble, to  the  person  and  the  circumstances.  But  besides 
these  individual  peculiarities,  there  are  occasions  when 
believers  are  placed  in  circumstances  which  require 
special  consideration  and  adaptation  on  the  part  of  the 
brethren. 

(1.)  TJie  young  convert. 


NEED   OF   HELP    IN   CRISES.  335 

As  the  Christian  life  is  all  new  to  the  young  con- 
vert, he  needs  the  counsel,  the  sympathy,  and  the 
guidance  of  the  older  members.  When  the  first 
transports  of  joy  at  conversion  are  over,  and  tempta- 
tions begin  to  crowd  upon  him,  a  reaction  may  take 
place,  and  he  may  become  discouraged  and  even  dis- 
heartened. Then  it  is  that  he  needs  the  counsel  and 
encouragement  of  his  brethren,  the  strong  hand  and 
the  cheering,  sympathetic  word,  to  help  him  over  his 
difficulties.  If  loft  alone,  he  will  soon  painfully  feel 
his  weakness,  and  the  need  of  the  faith  and  the  prayers 
and  counsel  of  other  Christians.  There  arc  crises  in 
the  experience  of  all  young  believers,  when  the  help 
of  the  older  brethren  is  specially  important.  If  this 
is  then  withheld,  the  loss  to  the  Church,  as  well  as  to 
the  young  believers,  may  be  very  serious.  Too  often 
young  converts  are  left  to  take  care  of  themselves, 
without  proper  assistance  from  others,  after  they  have 
once  entered  the  Church.  Their  many  failings,  their 
slow  progress,  and  the  departure  of  so  many  from 
their  first  love,  are  in  large  part  owing  to  the  treat- 
ment received  from  the  Church  itself.  In  place  of 
the  evil  associates  which  young  members  have  left, 
they  should  be  surrounded  by  pious  companions  whose 
aim  it  is  to  make  their  Christian  course  far  more  joy- 
ous than  their  worldly  life  was.  Every  church  should 
feel  a  special  responsibility  resting  on  it,  by  proper 
social  intercourse  to  train  those  who  have  recently 
made  a  profession  of  Christ.  In  some  cases  it  would 
be  well  to  make  it  the  duty  of  an  older  believer  to 
have  special  charge  of  a  young  convert. 

(2.)  The  falling  brother. 

This  is  one  who  has  grown  cold  in  Christ's  service, 


33(>  CHRISTIAN"    SOCIOLOGY. 

who  neglects  liis  duties,  and, perhaps,  commits  grievous 
sins.  The  tendency  is  too  much  to  shun  such  and  to 
blame  them  severely,  without  making  any  efforts  to 
restore  them.  Instead  of  saying  to  them  virtually, 
"  Stand  by  thyself,  come  not  near  to  me,  for  I  am 
holier  than  thon,"  believers  should  rally  around  them 
and  earnestly  and  affectionately  try  to  restore  them  to 
their  duty.  If  they  are  neglected,  they  receive  the 
impression  that  Christian  society  does  not  care  for 
them,  and  this  conviction  is  apt  to  accelerate  their 
downward  course.  Many  have  not  the  courage  to 
associate  with  a  brother  in  disrepute.  But  the  very 
fact  that  such  a  brother  is  likely  to  be  neglected,  and 
is  so  greatly  in  need  of  help,  makes  the  duty  to  assist 
him  all  the  more  imperative. 

(3.)  The  brother  in  adversity. 

The  adverse  circumstances  to  which  believers  are 
subjected  are  many.  To  those  who  are  in  such  cir- 
cumstances the  brethren  owe  special  duties.  "  Ye 
have  the  poor  always  with  you,1 '  said  Jesus.  They  are 
frequently  timid  and  shrinking,  because  of  their  pov- 
erty, and  hence  are  not  appreciated  according  to  their 
real  worth.  Often  great  delicacy  is  required  in  treat- 
ing them,  on  account  of  their  extreme  sensitiveness. 

O 

They  should  be  made  to  feel  that  in  God's  sight 
wealth  is  no  commendation,  nor  poverty  a  disgrace. 
Though  they  may  not  be  able  to  do  as  mnch  pecuni- 
arily for  the  church  as  others,  yet  in  all  spiritual  mat- 
ters they  should  be  placed  on  an  equal  footing  with 
the  rest.  There  must  be  neither  an  aristocratic,  nor  a 
privileged,  nor  a  favored  class  in  the  church,  unless 
the  poor  constitute  the  favored  class. 

Pecuniary  embarrassments  are  generally  peculiarly 
trying  to  those  who  have  been  in  good  circumstances. 


POVERTY — AFFLICTION.  337 

It  is  easy  to  say,  that  such  ought  to  put  their  trust  in 
the  Lord,  and  not  to  let  earthly  affairs  fill  them  with 
anxious  cares  ;  but  a  sudden  change  from  affluence  to 
poverty  may  severely  try  the  faith  of  the  sincerest  fol- 
lower of  Christ.  In  such  circumstances  the  brother 
needs  the  sympathy  and  help  of  his  brethren  ;  and 
they  should  come  to  his  aid  more  liberally  and  cheer- 
fully than  men  of  the  world  ever  do.  It  is  almost  in- 
credible, and  yet  it  is  true,  that  professors  of  Christ's 
name  can  be  found  who  are  actually  ashamed  of  those 
who  have  suddenly  become  poor.  Some  will  even 
shun  them,  while  they  covet  the  companionship  of 
those  who  have  acquired  their  wealth  by  dishonorable 
means.  Where  the  man  is  appreciated  for  his  own 
sake,  such  conduct  is,  of  course,  impossible.  The 
true  believer  will  cling  the  more  closely  .to  the  brother 
in  such  trying  circumstances,  simply  because  he  needs 
his  help  the  more. 

When  affliction  enters  the  family  in  the  form  of 
sickness  and  death,  then  the  tender,  loving  sympathy 
of  the  Christian  brother  is  specially  grateful.  "  A 
friend  in  need  is  a  friend  indeed."  Those  who  have 
been  in  similar  affliction  are  best  able  to  sympathize 
with  the  afflicted  brother  and  to  cheer  him.  But  all 
the  brethren  should  make  his  case  their  own.  Much 
may  be  done  to  relieve  suffering,  to  encourage  faith, 
and  to  cheer  the  heart.  And  in  sickness,  especially 
on  the  death-bed,  no  Christian  should  be  without  the 
aid  of  his  brethren.  Whatever  balm  may  be  needed, 
they  should  furnish  it,  as  far  as  it  is  in  their  power. 
In  this  respect  the  primitive  Church  is  a  model  for  all 
ages.  The  Church  laid  to  heart  the  afflictions  of  a 
brother,  and  helped  him  to  bear  them.  She  gathered 
around  her  martyrs,  and  cheered  them  on  their  way  to 


338  CHRISTIAN"   SOCIOLOGY. 

martyrdom,  as  is  strikingly  illustrated  in  the  case  of 
Polycarp.  Then,  when  one  member  of  the  body 
suffered,  all  the  members  suffered  with  it. 

The  same  law  of  duty  applies  to  all  kinds  of  adver- 
sity. Christian  love  is  never  better  applied  than  when 
it  seeks  and  helps  the  most  needy  and  the  most  neg- 
lected brethren.  That  is  work  the  most  like  Christ's 
and  the  surest  of  heaven's  approval.  Priests  and  Le- 
vites  can  be  spared  from  the  Church  of  Christ,  but 
good  Samaritans  are  in  great  demand.  Social  affini- 
ties and  other  causes  will,  naturally,  draw  the  believer 
more  closely  to  some  brethren  than  to  others.  But 
however  proper  this  may  be,  the  spirit  of  Christ 
should,  at  the  same  time,  draw  him  to  the  tried,  the 
suffering,  and  the  afflicted  brother,  simply  because  he 
needs  his  help. 

We  can  sum  up  the  whole  matter  by  saying,  that 
the  ideal  unity  of  Christian  society  gives  the  law  for 
the  love  and  conduct  of  brother  to  brother.  All  the 
social  conduct  in  Christian  society  is  to  spring  from 
the  living  consciousness  of  this  unity,  and  its  aim 
should  be  to  make  the  real  Christian  society  corre- 
spond with  the  ideal.  On  this  whole  subject  the  reali- 
zation of  the  social  truths  in  John's  First  Epistle,  and 
in  1  Cor.  12,  13,  is  of  special  importance.  All 
have  the  right  spirit  who  can  heartily  say  : 

'•  Before  our  Father's  throne 

We  pour  our  ardent  prayers  : 
O  jr  fears,  our  hopes,  our  aims  are  one, 
Our  comforts  and  our  cares. 

"  We  share  our  mutual  woes, 
Our  mutual  burdens  bear, 
An'l  often  for  each  other  flows 
The  sympathizing  tear." 


FOUETH  DIVISION. 


CHAPTER  XVI. 

CHRISTIAN    LOVE  IN    ITS  APPLICATION    TO  THOSE  WHO  ARE 
NOT    CHRISTIANS. 

MUCH  that  lias  already  been  said  is  applicable  to  be- 
lievers in  their  association  with  uon-believers.  This 
need  not  be  repeated  here.  In  this  chapter  it  is  the 
aim  to  notice  those  tilings  which  make  the  duties  of 
Christians  to  non-believers  peculiar. 

As  the  Christian  must  sustain  other  than  purely 
spiritual  relations,  so  he  must  also  expect  to  enter  into 
association  with  worldly  men  for  other  than  purely 
spiritual  aims.  The  moral  law  for  all  such  associ- 
ations is,  never  to  enter  into  relations  which  are  sin- 
ful :  never  to  countenance  evil  ;  never  to  deny,  ex- 
plicitly or  implicitly,  the  Christian  character  ;  and 
never,  in  worldly  affairs,  to  ignore  the  religious  rela- 
tions and  duties.  But  important  as  these  relations 
may  be,  it  is  the  religious  influence  of  the  believer 
which  chiefly  concerns  us  here.  The  better  to  un- 
derstand that,  it  will  be  convenient  to  divide  the  chap^ 
ter  under  different  heads. 

1.  The  believer's  religious  ahn  for  associating  with 
non-lelieve?'s. 


340  CHRISTIAN   SOCIOLOGY. 

Iii  this,  as  well  as  in  every  other  respect,  Christ's 
course  is  the  model  for  believers.  The  Pharisees 
judged  him  according  to  the  rule  that  a  man  is  known 
by  the  company  he  keeps.  They  regarded  all  associ- 
ation with  sinners  as  an  evidence  of  similarity  of  char- 
acter and  congeniality  of  taste.  The  Pharisees,  being 
carnal,  could  not  appreciate  the  spiritual  motives  of 
Jesus.  Though  he  was  the  farthest  removed  from 
sinners  in  character  and  disposition,  Jesus  nevertheless 
frequently  entered  into  conversation  with  them,  and 
showed  deep  sympathy  for  them.  In  associating  with 
them  he  accomplished  his  mission  to  seek  and  to  save 
that  which  was  lost.  It  was  his  aim  to  free  them  from 
the  dominion  of  sin,  and  to  make  them  children  of 
God  and  heirs  of  glory. 

Jesus  wanted  his  disciples  to  be  like  himself  in 
spirit,  and  their  work  like  his  own.  "  Follow  me," 
so  often  spoken  by  him,  meant  more  than  merely  to 
walk  after  him.  It  evidently  meant  to  make  him  the 
model,  and  to  strive  in  all  things  to  be  and  to  do  like 
him.  And  all  that  he  taught  his  disciples,  by  word 
and  miracle  and  example,  was  calculated  to  lit  them 
to  do  the  same  kind  of  work  that  he  performed.  His 
call  to  them  was,  "  Follow  me,  and  I  will  make  you 
fishers  of  men."  That  this  applies  specially  to  the 
first  disciples  and  to  ministers,  is  true  ;  but  it  also  ap- 
plies to  all  believers.  And  so  far  as  the  believer  asso- 
ciates with  non-believers  for  a  religious  purpose,  his 
aim  should  be  the  same  as  that  of  Christ — to  win  them 
from  sin  and  bring  them  unto  God. 

Christ's  example  and  command  are  sufficient  to  fix 
this  as  the  aim.  Other  considerations,  however,  serve 
to  confirm  this.  God's  grand  aim  with  reference  to 


THE  BELIEVER'S  AIM  LIKE  CHRIST'S.        341 

man  is  his  redemption  from  sin  and  his  full  restora- 
tion to  the  image  of  God  ;  and  in  this  all  who  have 
the  mind  of  God  must  be  in  harmony  with  him.  The 
believer  walks  with  God  and  is  his  co-worker.  But 
the  very  nature  of  the  believer's  love  establishes  the 
same  aim.  He  loves  the  soul  of  the  non-believer, 
which  is  also  the  object  of  the  love  of  Christ  and  of 
the  Father.  This  soul  he  loves,  not  merely  for  what 
it  is,  but  also  for  its  capacities  and  possibilities. 
Though  steeped  in  sin,  it  may  become  pure  and  a  ra- 
diant reflection  of  the  divine  image.  Genuine  love 
for  the  soul  will  seek  for  it  that  which  is  highest ; 
this  is  its  redemption  and  its  immortal  glory. 

When  the  believer  appreciates  God's  saving  love, 
Christ's  work,  and  the  soul's  inestimable  value,  it  is 
no  wonder  that  he  is  seized  with  an  intense  longing 
and  deep  yearning  for  lost  souls,  such  as  interpret  the 
seeking  and  dying  love  of  Christ.  The  only  wonder 
is,  that  those  who  are  Christians  can  be  so  indifferent 
to  the  condition  and  fate  of  those  termed  "  lost  "  by 
the  Gospel.  The  indifference,  and  even  apathy  of 
some  professors  of  religion  can  only  be  explained  by 
their  unbelief,  or  else  by  their  utter  failure  to  appre- 
ciate the  value  of  man,  thedestructiveness  of  sin,  and 
the  power  of  redemption. 

2.  The  nature  of  the  spiritual  work  in  le/ialf  of 
non-believers. 

This  work  differs  materially  from  that  performed 
by  the  believer  in  behalf  of  his  brethren  in  Christ. 
The  latter,  as  we  have  seen,  is  partly  destructive, 
partly  constructive.  The  non-believer  also  has  faults, 
which  are  to  be  removed  ;  and  he  may  also  have 
much  that  is  worthy  of  being  developed,  excellences 


342  CHRISTIAN    SOCIOLOGY. 

of  mind  and  noble  qualities  of  heart,  which  should  be 
cultivated.  But  whatever  admirable  qualities  he  may 
have,  he  is  not  spiritual,  and  he  has  no  Christian 
graces  to  be  developed.  And  the  principal  work  to 
be  performed  on  and  in  him  is  creative.  The  aim  of 
Christian  effort  in  behalf  of  the  unconverted  should 
be  to  make  them  spiritual.  The  Bible  represents  the 
work  as  regeneration,  a  new  creation,  a  transforma- 
tion by  the  renewing  of  the  mind,  a  new  birth,  by 
means  of  which  old  things  pass  away  and  all  things 
become  new.  The  worldly  are  to  be  spiritualized,  so 
that  they  may  have  spiritual  emotions  and  aims  and 
works.  Like  a  leaven,  the  truth  and  the  spirit  are  to 
work  in  the  heart  until  it  is  changed  into  their  likeness. 

While,  therefore,  believers  are  like  the  cultivated 
field,  in  which  there  are  weeds  to  be  destroyed,  but 
also  grain  to  be  cultivated  for  eternal  garners,  the 
unconverted  represent  the  fallow  ground,  which  needs 
to  be  broken  up,  and  on  which  the  seed  is  yet  to  be 
sown  from  which  harvests  acceptable  to  God  may 
spring.  Or,  to  change  the  figure,  believers  already 
follow  Christ,  and  Christian  influence  on  them  is  to 
bring  them  nearer  him  ;  the  unconverted,  on  the  other 
hand,  do  not  follow  Christ,  but  are  yet  to  be  brought 
unto  him  and  are  to  be  made  his  disciples. 

3.   The  means  to  be  used. 

German  theologians  make  "  Halieutics"  a  part  of 
practical  theology.  Its  aim  is  to  teach  theological 
students  to  becouie  "  fishers  of  men."  The  work  of 
bringing  men  to  Christ  is,  surely,  important  enough  to 
make  the  means  to  be  used  worthy  of  special  study. 
And  halieutica,  which  teaches  what  these  means  are, 
deserves  tl>2  fctudy  of  every  earnest  Christian  worker. 


HALIEUTICS.  343 

But  all  rules  on  this  subject  are  valuable  only  if  the 
right  spirit  is  back  of  them.  In  order  that  Chris- 
tianity may  accomplish  its  regenerating  mission,  it 
must  be  recognized  and  treated  as  an  inner  spiritual 
power,  which  has  its  seat  in  the  heart,  and  all  whose 
efforts  have  heart  in  them.  All  tendencies  to  make 
its  operations  mechanical  and  external  can  only  de- 
grade and  injure  religion.  Faith  in  this  spiritual 
power  is  essential,  in  order  that  in  all  Christian  work 
this  power  may  be  made  the  essence.  But  the  Chris- 
tian spirit  is  not  ghostly  in  its  operations  ;  it  gives  it- 
self a  body,  takes  some  form  in  which  it  clothes  itself 
and  through  which  it  works.  Forms,  as  the  bearers 
of  Christian  spirit,  are  not  to  be  put  among  indifferent 
things,  since  the  spirit  depends  on  them  for  its  influ- 
ence in  the  world  ;  but  they  are  valuable  only  so  far 
as  they  convey  spirit.  The  spirit  is  the  essence  in 
Christian  words,  deeds,  and  institutions.  Those  who 
think  they  can  promote  the  Lord's  work  by  substitut- 
ing noise  and  show  and  hollow  externalism,  for  heart 
and  spirit  and  truth,  simply  make  the  mistake  of  put- 
ting the  sounding  brass  and  the  tinkling  cymbal  in 
place  of  the  all-powerful  love.  The  life  of  the  spirit 
may  manifest  itself  in  an  infinite  variety  of  forms  ; 
but  they  must  all  be  animated  by  that  spirit  and  must 
convey  it. 

Whatever,  therefore,  the  Gospel  teaches  on  the  ap- 
plication of  love  to  non-believers  must  be  used  as 
more  than  merely  an  external  appliance  ;  it  must  be 
assimilated  by  the  believer,  so  that  it  becomes  part  of 
his  very  being.  Unless  the  rules  are  a  part  of  the  life 
of  the  spirit,  they  will  lead  to  perfunctory  work  and 


344  CHRISTIAN   SOCIOLOGY. 

to  a  merely  legal  performance  of  duty.  All  such 
effort  is  necessarily  cold  and  formal,  artificial  and  ex- 
ternal ;  and  it  is  also  likely  to  be  spasmodic.  But 
when  the  Gospel  on  the  subject  is  assimilated  by  the 
believer,  then  there  will  be  heart  in  his  conduct  and 
his  work  will  be  truly  evangelical.  The  right  heart 
in  this  matter  is  therefore,  above  all,  important,  in 
order  that  the  right  conduct  may  be  free  and  sponta- 
neous, and  that  it  may  be  truly  Christian  and  effec- 
tive. Genuine  love  for  the  worldly  is  necessary,  and 
the  social  conduct  is  to  be  but  an  application  of  that 
love.  Where  this  love  reigns  in  the  heart,  it  is  a  law 
unto  itself  and  it  will  manifest  itself  in  life. 

Too  much  stress  cannot  be  laid  on  the  power  of  the 
life  of  the  believer  in  his  influence  on  the  worldly. 
In  all  ages,  that  has  been  regarded  as  the  most  power- 
ful testimony  for  the  truth  of  the  Gospel,  and  now  it 
may  be  effective  where  other  things  fail.  Neander 
says  :*  "  This  divine  power  of  the  Gospel  revealed  it- 
self to  the  heathen  in  the  life  of  the  Christians,  who 
proclaimed  the  virtues  of  him  who  had  called  them 
from  darkness  to  his  marvellous  light,  and  who  walked 
as  God's  children  amid  the  perverted  generation, 
among  whom  they  shone  as  lights  in  the  world.  This 
proclamation  of  the  Gospel,  by  means  of  the  life, 
worked  more  mightily  than  the  proclamation  by 
means  of  the  word."  He  quotes  Tertullian  as  thus 
addressing  the  heathen:  "  Many  among  you  admon- 
ish to  the  bearing  of  pain  and  death,  namely,  men  like 
Cicero,  Seneca,  and  Diogenes  ;  nevertheless,  their 
words  do  not  find  as  many  disciples  as  do  the  Chris- 

*  "  Denkwiirdigkeiten  aus  der  Geschichte  des  christlicheu 
Lebens." 


POWER   OF   THE    CHRISTIAN"   LIFE.  34:5 

tians,  who  teach  by  their  works."  Justin  Martyr  felt 
the  same  influence  of  the  life  of  Christians,  and  says  : 
"  When  I  took  delight  in  the  doctrine  of  Plato,  and 
heard  the  Christians  calumniated,  but  saw  them  fear- 
less in  view  of  death  and  of  everything  that  is  terri- 
ble, then  I  judged  that  it  was  impossible  for  them  to 
live  in  vice  and  debauchery."  There  is  an  irresistible 
argument  in  the  purity,  love,  sacrifice,  and  heroism 
of  the  truly  godly  life  ;  and  even  infidelity  feels  its 
power  when  nothing  else  can  move  it.  And  if  any 
one  agency  for  the  conversion  of  the  world  is  to  be 
placed  above  all  others,  that  agency  is  the  deep, 
spiritual  life  of  the  true  believer.  Divine  truth  in 
life  is  the  living  Gospel  of  Christ  to  men. 

But  while  opposing  mere  legality  and  externalism, 
and  while  advocating  genuine  heart-effort,  it  should 
not  be  forgotten  that  there  is  another  element  of 
Pharisaism  to  be  guarded  against.  It  is  that  spirit 
which  looks  on  non-believers  with  a  degree  of  aristo- 
cratic pride  and  spiritual  haughtiness,  and  which 
says:  "  Stand  aside,  for  I  am  holier  than  thou." 
Not  only  is  this  spirit  unworthy  of  the  believer,  but 
it  also  repels  men  of  the  world,  and  makes  it  harder 
to  reach  them  with  the  Gospel.  It  is  never  found  in 
a  neart  which  appreciates  its  indebtedness  to  God  and 
says,  "By  the  grace  of  God  I  am  wha£  I  am." 
While  this  haughtiness  is  repulsive,  true  Christian 
humility  is  attractive  and  winning. 

It  is  important  to  take  into  account  the  different 
grades  of  non-belief,  so  as  to  be  able  to  adapt  Chris- 
tian influence  to  them.  Some  are  very  near  the  king- 
dom of  heaven,  while  others  are  very  far  from  it  both 
in  spirit  and  in  life.  Some  are  only  indifferent,  while 


346  CHRISTIAN   SOCIOLOGY". 

others  are  inimical  to  religion.  Even  in  infidelity 
there  are  many  degrees.  Jesus,  in  his  intercourse 
with  men,  takes  their  spiritual  state  into  consideration 
and  adapts  himself  to  it.  The  prophets  mentioned  in 
the  Epistles  were  not  always  those  who  foretold  future 
events,  but  often  those  who  had  an  unusual  insight 
into  human  character  and  knew  how  to  adapt  the 
truth  to  it  ;  and  in  this  sense  modern  prophets  are  in 
demand. 

Neander  shows*  in  what  various  ways  persons  were 
led  to  Christ  in  the  first  centuries  of  the  Christian 
Church.  Just  as  we  read  in  the  Gospels  that  some 
were  attracted  to  the  Saviour  by  one  thing  ;  others  by 
other  things,  so  it  was  with  the  working  of  the  Gos- 
pel among  the  heathen.  Some  were  healed  in  the 
name  of  Christ ;  others  felt  the  burden  of  sin,  and  in 
Christ  found  the  Redeemer  and  one  who  led  them  to 
a  reconciled  Father  ;  others  were  longing,  aspiring 
souls,  and  they  found  in  Christ  the  hidden  treasure  and 
the  pearl  of  great  price  ;  his  love,  compassion,  mercy, 
and  moral  beauty  and  perfection,  attracted  others  ; 
while  others  who  anxiously  sought  truth  among  phi- 
losophers at  last  found  it  in  Christ.  The  same  is  true 
now.  The  conditions  and  needs  of  men  differ  greatly, 
and  so  does  their  susceptibility  to  spiritual  influence. 
What  is  effective  with  one  is  impotent  with  another. 
In  order,  therefore,  that  the  means  may  be  adapted  to 
the  end,  they  should  be  suited  to  the  states  and  needs 
of  persons.  Here,  of  course,  only  general  rules  can 
be  given  respecting  these  means  The  application 
must  be  determined  by  the  persons  and  the  occasions. 
It  is  important  to  find  a  common  basis  on  which  both 

*  Duukwiirdigkeiten. 


CHRISTIAN   PRUDENCE.  347 

the  believer  and  the  non-believer  stand.  When  this 
is  found,  it  may  be  comparatively  easy  to  work  on  it 
for  spiritual  results.  This  point  of  agreement  is 
sometimes  a  moral  subject,  or  some  longing,  or  the 
feeling  of  the  need  of  pardon,  or  the  admission  of 
some  religious  truth.  Many  things  may  become  school- 
masters unto  Christ  ;  and  to  use  these  things  at  the 
opportune  time  is  the  highest  art  of  the  believer  in  his 
religions  efforts  in  behalf  of  non-believers. 

Great  prudence  in  the  use  of  spiritual  means  is 
essential,  otherwise  their  influence  may  be  the  very 
opposite  of  that  designed.  He  that  would  deal  with 
souls  must  understand  souls,  must  know  their  needs 
and  what  will  supply  them.  The  work  to  be  per- 
formed is  often  exceedingly  difficult,  and  requires 
genuine  wisdom  and  caution.  Those  who  are  out  of 
Christ  are  apt  to  have  prejudices  which  pervert  the 
truth  ;  these  must  be  removed.  They  are  apt  to  sus- 
pect the  sincerity  of  those  who  labor  in  their  behalf  ; 
and  so  long  as  this  suspicion  remains,  the  proper  influ- 
ence cannot  be  exerted  on  them.  All  efforts  which 
they  regard  as  having  their  source  in  hypocrisy  will 
prove  injurious  rather  than  beneficial.  lie  that  would 
exert  a  spiritualizing  influence  on  the  unconverted 
must  make  them  feel  that  he  is  honest,  that  his  mo- 
tives are  pure,  and  that  his  efforts  proceed  from  a  sin- 
cere love  for  Gocl  and  for  their  souls.  In  order  that 
he  may  have  spiritual  power  with  sinners,  it  is,  there- 
fore, of  the  utmost  importance  that  the  believer's  con- 
duct be  such  as  to  make  the  impression  that  he  is  in 
earnest,  and  that  he  yearns  for  the  welfare  of  those  in 
behalf  of  whom  he  labors.  They  must  realize  that  he 
loves  them,  and  that  ho  has  the  confidence  that  his 


34:8  CHRISTIAN  SOCIOLOGY. 

religion  can  deliver  them  from  the  power  of  sin  and 
bring  them  into  communion  with  God. 

He,  then,  that  would  be  a  power  in  drawing  men 
to  Christ  must  first  of  all  attend  to  his  own  spiritual 
state  and  religious  conduct.  Paul  exhorted  the  Thes- 
salonians  to  increase  more  and  more,  to  study  to  be 
quiet,  to  do  their  own  business,  and  to  work  with 
their  own  hands,  in  order  that  they  might  "walk 
honestly  toward  them  that  were  without."  *  To  the 
Colossians  f  he  says  :  ' '  Walk  in  wisdom  toward  them 
that  are  without,  redeeming  the  time.  Let  your 
speech  be  always  with  grace,  seasoned  with  salt,  that 
ye  may  know  how  to  answer  every  man."  In  his 
second  epistle  to  Timothy,  ^the  apostle  indicates  what 
is  required  of  those  that  would  be  fishers  of  men. 
11  And  the  servant  of  the  Lord  must  not  strive  ;  but 
be  gentle  unto  all  men,  apt  to  teach,  patient  ;  in 
meekness  instructing  those  that  oppose  themselves  ; 
if  God  peradventure  will  give  them  repentance  to  the 
acknowledging  of  the  truth  ;  and  that  they  may  re- 
cover themselves  out  of  the  snare  of  the  devil,  who 
are  led  captive  by  him  at  his  will."  The  apostle 
Peter  also  lays  stress  on  the  power  of  the  godly  life  in 
the  influence  of  believers  on  the  unconverted. 
"  Dearly  beloved,  I  beseech  you  as  pilgrims  and 
strangers,  abstain  from  fleshly  lusts,  which  war  against 
the  soul ;  having  your  conversation  honest  among  the 
Gentiles  :  that,  whereas  they  speak  against  you  as 
evil-doers,  they  may  by  your  good  works,  which  they 
shall  behold,  glorify  God  in  the  day  of  visitation.' '  § 

*  1  Thess.  4  : 10-12.  t  4  :  5,  6. 

i  2  :  24-26.  §  1  Pet.  2  : 11, 12. 


CHRISTIAN    MANHOOD   AND   WOMANHOOD.        349 

This  shows  how  important  it  is  that  the  reputation 
of  the  believer  be  good,  since  his  influence  so  largely 
depends  on  that.  And  this  also  shows  the  believer's 
duty  to  the  reputation  of  a  Christian  brother  ;  for  if 
that  is  destroyed,  his  power  in  winning  others  for 
Christ  will  also  be  gone. 

In  order  that  religion  may  be  truly  powerful,  it 
must  be  manly  in  the  Christian  man,  and  womanly  in 
the  Christian  woman.  Christianity  restores  true  man- 
hood and  true  womanhood.  Instead  of  interfering 
with  the  natural  qualities  which  are  admirable,  it  puri- 
fies, strengthens,  and  uses  them.  It  removes  the  dis- 
eases of  the  spirit,  and  invigorates  the  whole  inner 
man.  It  gives  health  and  tone  to  the  system.  And 
he-who  wants  to  be  a  power  for  good  to  others  must 
have  a  healthy  religion,  not  the  weakly,  the  sickly, 
and  the  sentimental  kind.  His  love  must  be  strong, 
as  well  as  tender.  His  dependence  on  God  must  make 
him  conscious  of  being  independent  of  men.  There 
must  be  nothing  of  the  cringing  spirit.  With  all  his 
yearning  to  save  others,  he  must  maintain  the  dignity 
and  the  nobility  of  the  Christian  character.  If  his 
religion  is  insipid,  it  will  disgust  rather  than  win  the 
ungodly.  And  he  must  be  careful  not  to  obtrude  his 
religious  views  on  the  unconverted  in  such  a  way  as 
rather  to  repel  than  to  attract  them.  Let  him  remem- 
ber that  the  kingdom  of  God  consists  not  in  word,  but 
in  power. 

The  perfect  honesty  of  the  Christian  in  his  inter- 
course with  the  unconverted  does  not  exclude  the  wis- 
dom of  the  serpent.  It  is,  indeed,  necessary,  in  order 
that  the  means  used  may  be  adapted  to  the  end.  The 
means  used  must,  of  course,  be  Christian.  They 


350  CHRISTIAN   SOCIOLOGY. 

must  be  worthy  of  tlie  end  and  adequate  for  the  ac- 
complishment of  the  end  ;  but  the  principle  must 
never  be  adopted  that  the  end  justifies  the  means. 
Jesus  manifests  great  wisdom  in  dealing  with  sinners, 
always  meeting  the  demands  of  the  occasion,  asking 
the  searching  question  that  leads  to  self-examination, 
giving  the  effective  answer  to  questions  asked,  and 
fixing  the  right  word  to  the  right  place,  at  the  right 
time.  To  the  cavillers,  the  hardened  sinners,  the 
sanctimonious  hypocrite,  the  sincere  inquirer,  and  to 
the  needy  and  distressed,  Jesus  in  every  case  applies 
the  truth  that  is  adapted  to  their  state.  The  sincere, 
inquiring  soul  does  not  meet  with  harsh  rebuke,  nor 
are  the  hypocrites  received  with  tender  and  soothing 
words.  The  Saviour's  wisdom  in  dealing  with  differ- 
ent classes  of  men  is  worthy  of  profound  study  and 
of  imitation  ;  for  he  that  would  catch  men  must  go 
and  do  likewise.  In  the  apostle  Paul  we  see  similar 
wisdom,  which  is  manifest  in  his  care  to  adapt  himself 
to  all  men,  not  merely  heeding  what  is  lawful,  but 
also  that  which  is  expedient.  He  was  made  all  things 
to  all  men,  in  order  that  he  might  by  all  means  save 
some.  The  Saviour  and  the  apostle  thus  both  teach 
the  believer  genuine  wisdom  in  the  use  of  means  for 
the  conversion  of  men.  There  are  many  whose  preju- 
dices and  antagonism  are  aroused  if  they  know  that 
efforts  are  made  to  spiritualize  them.  With  such  per- 
sons, indirect  means  may  be  more  effective  than  direct 
ones  ;  or  rather,  the  indirect  are  the  most  direct 
means.  When  personal  appeals  to  them  on  the  sub- 
ject would  only  serve  to  harden  them,  or  to  increase 
their  aversion  to  religion,  the  power  of  a  godly  life 


RESPECTING   THE    RIGHTS   OF   SINNERS.          351 

and  the  silent  but  effective  influence  of  Christian  love 
may  win  them  to  Christ. 

While  the  great  power  of  the  believer  is  in  the 
truth  as  exemplified  in  life  and  taught  in  word,  its  ap- 
plication must  be  various,  just  as  the  truth  itself  is  of 
great  variety.  It  appeals  to  all  the  varied  powers  of 
thought  as  well  as  feeling.  The  variety  of  the  Gos- 
pel is  such  that  its  truths  are  applicable  to  all  the 
wants  of  men,  and  to  all  the  circumstances  in  which 
they  can  be  placed.  While  the  Christian  should  use 
scriptural  truth  as  argument  to  convince  the  under- 
standing, he  should  also  use  its  appeals  to  conscience, 
and  to  hope  and  fear  and  all  the  various  emotions,  to 
accomplish  his  aim.  The  direct  quotation  of  Scrip- 
ture is  often  very  effective  ;  but  generally  the  effect 
of  the  truth  on  the  believer,  and  its  illustration  in  his 
life,  are  the  most  powerful  appeals  of  the  Gospel. 

Whatever  means  are  used  by  the  Christian  to  influ- 
ence the  non-believer,  they  must  be  persuasive.  He 
must  use  moral  power,  not  coercive  force.  The  sin- 
ner has  a  will,  and  is  a  person  ;  he  has  rights,  which 
must  be  respected.  Men  are  to  be  besought  to  be 
reconciled  to  God.  If  the  believer  uses  the  proper 
means  aright,  and  yet  fails  to  win  the  sinner  from  the 
error  of  his  wajrs,  then  he  has  done  his  duty,  and  the 
blame  rests  with  the  sinner.  While  the  Christian  is 
to  be  zealous  for  the  salvation  of  souls,  he  has  no  right 
to  torment  himself,  if,  after  doing  his  duty  to  them, 
men  still  reject  the  offers  of  mercy.  He  cannot  save 
them  ;  all  he  can  do  is  to  present  to  them  the  terms 
of  salvation  and  urge  them  to  accept  the  same. 

Peculiar  times  make  peculiar  social  demand  on 
the  believer.  He  should  carefully  discern  the  signs 


352  CHRISTIAN   SOCIOLOGY. 

of  the  times  and  strive  to  meet  the  spiritual  needs  of 
his  day.  The  prevalence  of  scepticism  is  a  fact  which 
the  Christian  must  not  ignore.  Sceptical  views  are 
cherished  even  by  the  young.  They  are  spread  by 
means  of  books,  pamphlets,  papers,  lectures,  and,  in 
fact,  by  all  the  great  facilities  of  the  day  for  spreading 
opinions.  So  long  as  infidelity  assumes  a  scientific  or 
philosophical  form,  its  influence  will  necessarily  be 
limited.  But  besides  the  scholarly  scepticism  of  the 
day,  there  is  also  a  popular  infidelity  which  com- 
mends itself  to  the  masses.  Persistent,  organized, 
and  systematic  efforts  are  made  to  spread  it  among  the 
people,  and  the  effects  are  striking  and,  in  many  cases, 
appalling.  In  the  social  circle,  on  the  cars,  in  hotels 
and  saloons,  and,  in  fact,  almost  everywhere,  infidelity 
is  openly  avowed.  True,  it  is  often  grossly  ignorant, 
but  that  makes  it  all  the  more  defiant  and  blasphe- 
mous. There  are  places  in  the  West  where  scepticism 
is  not  only  prevalent  in  all  classes,  but  is  also  grow- 
ing ;  where  religion  is  regarded  as  mere  superstition 
and  bigotry  ;  and  where  a  sneer  at  Christianity  is  re- 
garded as  an  evidence  of  superior  modern  culture. 
Indeed,  as  England  passed  through  its  period  of  de- 
ism, and  Germany  through  its  period  of  rationalism, 
so  it  seems  as  if  America  would  have  to  pass  through 
its  period  of  sensuous  materialism. 

There  can  be  no  question  that  this  state  of  things 
imposes  special  duties  on  believers.  JVlany  of  the  old 
evidences  in  favor  of  Christianity  have  lost  their 
power.  Often  the  believer  may  be  placed  in  circum- 
stances which  are  peculiarly  trying,  on  account  of  the 
prevalent  unbelief  and  the  still  more  prevalent  practi- 
cal atheism.  He  may  be  subject  to  sneers  and  insulta 


HOW   TO   MEET  THE    INFIDELITY   OF   THE   DAY.   353 

on  account  of  liis  religion,  and  even  to  a  species  of 
martyrdom. 

While  other  arguments  may  have  lost  their  force 
with  unbelievers,  that  of  the  Christian  graces  remains. 
A  light  shines  through  them  which  is  not  of  earth, 
and  it  will  be  seen  by  those  who  have  any  spiritual  ap- 
preciation left.  The  surrounding  infidelity  should 
make  faith  in  God,  hope  in  immortality,  and  Chris- 
tian love  all  the  more  strong  ;  and  the  contrast  be- 
tween these  and  the  fruits  of  scepticism  should  be 
made  strikingly  manifest.  Sterling  integrity  ;  calm- 
ness and  confidence  in  adversity  ;  genuine  and  deep 
piety  in  daily  life  ;  the  spirit  of  forbearance,  gentle- 
ness, forgiveness,  and  love,  toward  those  who  are  with- 
out ;  and  Christian  peace,  and  victory  in  death,  are 
now  specially  needed  as  arguments  in  favor  of  the 
reality  and  power  of  the  religion  of  Christ.  It  may 
be  necessary  for  believers  to  band  together  socially 
and  otherwise  for  the  purpose  of  promoting  faith  and 
checking  the  ravages  of  infidelity.  In  a  time  of  great 
depression,  we  read  :  "  Then  they  that  feared  the 
Lord  spake  often  one  to  another."*  In  various 
places  there  is  a  demand  now  for  societies  to  promote 
the  study  and  promulgation  of  the  evidences  of  Chris- 
tianity. The  time  has  come  when  the  eyes  of  be- 
lievers should  be  opened  to  the  progress  of  infidelity, 
and  when  every  believer  should  realize  the  special  re- 
sponsibility thus  placed  on  him. 

There  are  already  many  Christian  organizations 
whose  aim  is  directed  solely  or  chiefly  to  the  spiritual- 
ization  of  men,  such  as  missionary,  Bible,  and  tract  so- 
cieties. There  is,  however,  still  room  for  many  local 
*  Mai.  3  :  16. 


354  CHRISTIAN    SOCIOLOGY. 

organizations  for  spiritual  ends.  In  some  places  men 
and  women  have  formed  Christian  associations,  which 
are  exerting  a  very  beneficial  influence  ;  and  in  many 
other  places  there  is  demand  for  the  union  of  believers 
for  aggressive  Christian  work.  But  solid,  self-deny- 
ing work  is  needed,  not  merely  resolutions  and  con- 
ventions and  associations.  The  peculiar  religious  needs 
of  a  place  should  be  carefully  studied,  and  then  the 
Christian  society  of  that  place  should  inaugurate 
means  to  meet  those  needs.  Often  a  few  kindred 
spiritual  souls  may  effect  organizations  of  great  re- 
ligious power.  If  the  organized  churches  cannot  do 
the  needed  work,  then  let  those  whose  hearts  are  im- 
pelled by  the  influence  of  the  Spirit  undertake  it. 
Especially  are  organizations  needed  to  promote  spirit- 
ual social  culture  and  the  efficiency  of  spiritual  social 
power.  For  the  aim  is  not  merely  to  make  the  indi- 
vidual believer  powerful  in  his  religious  relation  to 
the  worldly,  but  also  to  make  the  entire  spiritual 
brotherhood  most  efficient  in  its  regenerative  influ- 
ence. And  in  many  cases  the  believer's  influence  is 
greatly  augmented  by  union  with  believers  in  a  com- 
pact organization. 

4.  Limits  to  the  believer's  social  intercourse  with 
the  unconverted  for  their  spiritualization. 

The  fact  that  non-believers  do  not  appreciate  the 
efforts  of  the  Christian,  and  are  ungrateful,  is  not  a 
sufficient  reason  for  discontinuing  those  efforts.* 
Many  of  the  Christian's  tasks  are  thankless,  and  his 
noblest  sacrifices  for  others  may  be  unappreciated. 

*  2  Cor.  12  :  15.  ,'  And  I  will  veiy  gladly  spend  and  be  spent 
for  you  ;  though  the  more  abundantly  I  love  you,  the  less  I  be 
loved." 


LIMITS  TO  SOCIAL  INTERCOURSE.       355 

Nor  is  the  fact  that  he  sees  no  immediate  results  of 
his  efforts  a  reason  for  their  discontinuance.  Good 
may  be  done  which  he  does  not  see,  and  imperceptibly 
a  foundation  may  be  laid  on  which  afterward  a  Chris- 
tian character  shall  be  built.  Or  even  if  no  good  has 
thus  far  been  accomplished,  that  is  no  evidence  that 
by  future  intercourse  none  will  be  accomplished. 

But  if  the  unconverted  themselves  withdraw  from 
such  intercourse,  and  insist  that  no  more  spiritual 
efforts  in  their  behalf  shall  be  made,  then,  in  all  prob- 
ability, no  other  course  will  be  left  the  Christian  than 
to  exert  a  silent  influence,  which  may,  however,  be 
very  powerful.  If  the  Christian  is  convinced  that  by 
his  efforts  he  is  violating  the  command  of  Christ  in 
Matt.  7  :  6,  he  must  cease  his  direct  efforts  at  least, 
though  he  may  watch  and  \vait  for  more  opportune 
seasons.  Some  may  be  so  utterly  abandoned  and  in- 
corrigible, that  every  Christian  effort  is  repelled  by 
them  with  insult.  In  all  such  cases  the  Christian  may 
well  question  the  propriety  of  social  intercourse  for 
spiritual  ends. 

It  is  often  exceedingly  difficult  to  determine 
whether  to  enter  into  friendly  relations  with  certain 
persons  ;  and  if  so,  to  what  extent.  On  the  one  hand, 
the  utmost  is  to  be  done  for  the  welfare  of  others,  be 
they  ever  so  bad,  so  long  as  there  is  any  hope  of  re- 
claiming them.  But,  on  the  other  hand,  the  believer 
must  guard  himself,  lest  he  himself  be  contaminated, 
or  others  be  endangered,  or  the  cause  he  represents  be 
injured.  However  desirous  he  may  be  of  saving  the 
sinner,  he  must  abhor  vice,  and  in  his  intercourse 
with  men  he  must  show  that  he  does  abhor  it.  In 
this  matter  the  believer  must,  therefore,  exercise 


356  CHRISTIAN   SOCIOLOGY. 

great  caution,  lest  lie  do  more  evil  than  good  by  his 
association  with  non-believers.  He  may  have  to  seek 
some  to  save  them,  and  to  withdraw  from  fellowship 
with  others  to  rebuke  them  and  to  show  his  abhor- 
rence of  their  wickedness. 

The  believer,  by  associating  with  the  ungodly,  may 
endanger  his  own  soul,  without  benefiting  them. 
The  young  Christian  should  especially  be  on  his 
'guard,  as  he  is  likely  to  be  in  the  greatest  danger. 
The  teaching  of  Scripture  on  this  subject  is  clear  and 
emphatic.  The  wise  man  says  :  "  Enter  not  into  the 
path  of  the  wicked,  and  go  not  into  the  way  of  evil 
men.  Avoid  it,  pass  not  by  it,  turn  from  it  and  pass 
away."  *  We  all  know  that  "evil  communications 
corrupt  good  manners."  Paul  warns  the  Ephesians,f 
"  Beware  of  dogs,  beware  of  evil  workers,  beware  of 
the  concision."  A  little  farther  on  he  says:  "And 
have  no  fellowship  with  the  unfruitful  works  of  dark- 
ness, but  rather  reprove  them." 

Some  sins,  like  certain  diseases,  are  especially  con- 
tagious. There  is  peculiar  danger  in  efforts  to  serve 
those  who  commit  them.  Such  lepers  should  be  ap- 
proached cautiously,  lest  the  leprosy  be  communicated 
to  the  believer.  Christians  who  themselves  are  liable 
to  particular  temptations  should  avoid  those  who 
would  be  likely  to  lead  them  into  those  temptations. 
It  is,  surely,  not  wise  for  the  Christian  to  whom  the 
intoxicating  cup  is  a  strong  temptation,  to  mingle 
freely  with  the  intemperate  while  engaged  in  their 
carousals,  even  for  the  purpose  of  saving  them.  Others 
may  be  safe  while  doing  this,  but  he  is  not.  He  has  no 
right  to  rush  into  temptation,  unless  absolutely  neces- 
*  Prov.  4  :  14,  15.  t  5  :  2. 


SPECIALLY   CONTAGIOUS   DISEASES.  357 

sary  ;  and  if  he  is  imprudent,  he  must  not  expect  the 
grace  of  God  to  make  up  for  his  failure  to  exercise 
due  prudence.  Or  if  there  is  a  special  temptation  to 
licentiousness,  then  the  believer  must  avoid  the  com- 
pany of  those  who  would  endanger  his  chastity.  There 
are  places  which  it  may  not  be  safe  for  him  to  enter 
alone,  and  from  such  he  should  flee,  as  Lot  did  from 
Sodom. 

But  the  believer,  in  associating  with  the  ungodly, 
may  endanger  others  as  well  as  himself.  He  must 
not  bring  the  wicked  into  such  relations  to  the  pure  as 
to  endanger  their  purity.  To  save  the  fallen  is  a 
work  which  Christ  delights  in.  And  the  deeper  their 
degradation,  the  nobler  the  efforts  to  redeem  them. 
But  to  bring  such  into  the  family  where  there  are 
children  and  young  persons  with  whom  they  must  as- 
sociate, is  certainly  very  dangerous.  Here  zeal  must 
be  guided  by  wisdom,  otherwise  great  evil  may  result. 
Even  if  the  believer  is  perfectly  safe  himself  in  asso- 
ciating with  certain  classes  of  the  ungodly,  he  has  no 
guarantee  that  others  are  equally  safe.  Tender  solici- 
tude for  the  weak,  the  inexperienced,  and  the  unsus- 
pecting is  specially  important. 

While  the  believer  exercises  due  caution  lest  he  be 
made  a  partaker  of  the  sins  of  the  ungodly,  he  must 
also  guard  his  reputation  in  associating  with  them. 
It  should  be  evident  that  he  does  not  associate  with 
them,  as  far  as  their  character  is  concerned,  on  the 
principle  that  like  seeks  like,  but  for  their  good. 
Some  associations  may  be  specially  liable  to  endanger 
his  reputation  and  to  weaken  his  influence.  While 
he  is  not  to  be  morbidly  sensitive  on  the  subject,  and 
is  not  to  be  controlled  by  the  opinion  of  others,  he 


358  CHRISTIAN   SOCIOLOGY. 

cannot  afford  to  ignore  it  ;  and  he  has  no  right  wil- 
fully or  through  carelessness  to  destroy  his  influence 
over  others. 

5.  Duties  to  special  classes  of  the  unconverted. 

Some  of  the  unconverted  are  surrounded  by  Chris- 
tian influences.  It  may  be  that  members  of  their  own 
families  are  pious,  or  that  intimate  friends  exert  a 
spiritual  influence  on  them  ;  or  it  may  be  that  they 
themselves  attend  divine  service.  But  there  are 
others  who  are  very  much  neglected  spiritually,  so 
much  so,  in  fact,  that  the  direct  efforts  made  to  chris- 
tianize them  are  scarcely  greater  than  they  would  be 
if  they  lived  in  a  heathen  land.  To  these  neglected 
classes  the  believer  owes  special  duties.  Jesus  himself 
sets  the  believer  the  example  of  seeking  the  neglected 
and  the  outcast.  They  are  the  very  ones  who  most  of 
all  need  spiritual  influences  ;  and  often  such  influences 
are  very  effective.  Those  who  are  constantly  subject 
to  spiritual  influences  surely  have  not  the  same  claim 
on  the  Christian  as  those  who  are  not  subject  to  them. 
And  often,  when  those  who  \vere  first  and  repeatedly 
invited  refuse  to  come  to  the  feast  of  the  Lord,  those 
from  the  hedges  and  highways  will  come  gladly. 
Labor  in  their  behalf  is,  therefore,  frequently  very 
promising.  Many  of  them  receive  spiritual  efforts 
with  real  appreciation  and  gratitude.  But  even  if  the 
efforts  do  not  succeed  in  bringing  them  to  Christ,  still 
it  is  the  duty  of  Christians  to  offer  the  Gospel  to  all 
within  their  reach,  especially  to  those  who  are  mem- 
bers of  the  same  community.  There  are  country  dis- 
tricts which  the  Gospel  rarely  penetrates,  and  in  which 
there  are  families  which  are  sadly  neglected.  In  our 
cities  spiritual  labor  in  behalf  of  the  neglected  is  much 


MISSIONARY   FIELDS   AT   HOME.  359 

needed.  This  is  true  especially  of  the  larger  cities, 
though  such  labor  is  also  needed  in  the  smaller  ones. 
Generally,  the  neglect  of  certain  classes  is  far  greater 
than  we  are  apt  to  imagine.  Every  large  city  has  a 
vast  missionary  field  inviting  to  Christian  effort.  The 
churches  do  not  do  the  work,  and  as  now  constituted 
they  cannot  do  it.  The  poor  do  not  feel  at  home  in 
churches  where  there  is  an  air  of  aristocracy,  or  where 
there  is  a  marked  contrast  between  their  dress  and 
that  of  the  members.  K  or  are  the  churches  so  organ- 
ized and  disciplined 'as  to  make  the  entire  membership 
a  missionary  band.  Too  many  of  the  members,  in 
fact,  still  need  missionary  influences  themselves,  and 
are  by  no  means  fit  to  be  missionaries.  It  is  therefore 
evident  that  the  work,  if  it  is  to  be  done  at  all,  must 
be  done  largely  by  individual  effort.  Sometimes, 
however,  the  churches  enter  energetically  upon  this 
work  ;  but  too  often  it  is  spasmodic,  not  systematic, 
and  not  lasting.  If  the  churches  can  be  aroused  to  do 
the  work,  great  good  may  be  done  by  districting  a 
city  and  visiting  all  the  families  that  neglect  divine 
service,  speaking  to  them  on  religion,  giving  them 
religious  tracts,  papers,  and  books,  and  bringing  them 
to  some  church — not  merely  inviting  and  urging  them 
to  come — and  bringing  their  children  to  Sunday- 
school.  Often  the  poor  can  best  be  reached  by  first 
relieving  their  temporal  wants.  Sympathy  for  the 
sick,  and  the  ministrations  of  love  to  relieve  their 
sufferings,  may  open  the  way  for  the  truth  to  enter 
their  hearts.  By  judicious  and  loving  instruction  the 
ignorant  may  be  brought  to  a  knowledge  of  the  truth 
as  it  is  in  Christ. 

Frequently,  when  the  adults  of  the  neglected  classes 


360  CHRISTIAN*   SOCIOLOGY. 

cannot  be  spiritualized,  much  may  he  done  to  save 
their  children  from  a  life  of  sin  and  degradation.  In 
fact,  the  noblest  work  of  the  Sunday-school  is  in  be- 
half of  the  neglected  children.  To  take  care  of  them 
is  not  only  the  province  of  mission  schools,  but  should 
be  made  the  aim  of  all  Sunday -schools.  The  children 
that  have  pious  homes  need  not  so  much  the  Sunday- 
school  instruction,  as  those  do  who  are  deprived  of 
spiritual  influence  at  home. 

The  vicious  and  the  criminal  classes  also  claim 
special  attention.  Frequently,  all  efforts  to  save  them 
are  abandoned,  partly  because  there  seems  to  be  but 
little  hope  of  saving  them,  and  partly  because  the 
work  is  exceedingly  difficult  and  disagreeable,  and 
sometimes  dangerous.  The  work  requires  much  care, 
and  should  be  done  by  those  who  are  least  liable  to  be 
infected.  Christian  effort  in  behalf  of  fallen  (they 
should  not  be  abandoned)  women  should  be  conducted 
by  Christian  women,  seconded  by  Christian  men. 
"Women  animated  by  the  spirit  of  Christ  must  do  a 
large  part  of  the  work  of  elevating  degraded  women 
and  children.  For  them  they  can  do  more  by  visiting 
the  homes  of  poverty  and  godlessness,  than  men  can 
possibly  do. 

The  receptivity  of  the  vicious  and  criminals  for 
spiritual  truth  is  often  underestimated.  The  Samari- 
tan woman  at  Jacob's  well  seems  to  have  been  one  of 
-the  persons  that  would  have  been  least  likely,  accord- 
ing to  the  common  view,  to  receive  spiritual  impres- 
sions ;  and  yet,  Jesus  teaches  her  the  deepest  spiritual 
truth,  and  she  evidently  believes  in  him.  And  there 
may  be  times  when  the  degraded  ones  will  gladly  hear 
the  Gospel  and  make  earnest  efforts  to  comply  with 


REDEMPTIVE   POWER   TO   THE    UTTERMOST.      361 

its  requirements.  Many  of  them  Lave  been  led  astray 
by  early  training  and  by  wicked  associates,  and  have 
all  their  life  been  surrounded  by  circumstances  the 
most  unfavorable  to  virtue  and  piety.  Deep  and 
warm  and  active  Christian  love,  manifested  toward 
those  altogether  unused  to  it,  may  move  them  to  pen- 
itence and  lead  them  to  Christ.  They  are,  at  least, 
worthy  of  earnest  efforts  ;  and  the  duty  of  Christians 
in  the  matter  is  also  clear. 

There  is  a  lack  of  faith  respecting  the  power  of  the 
Gospel  to  save  to  the  uttermost.  What  is  theoreti- 
cally believed  on  this  point  is  often  practically  denied. 
It  is  a  form  of  unbelief  which  is  apt  to  be  very  per- 
nicious in  its  effects.  In  the  first  ages  of  Christianity, 
heathen  philosophers  thought  it  absurd  that  the  Gos- 
pel should  claim  to  have  the  power  of  changing  those 
who  were  vicious  and  by  nature  corrupt,  thinking 
that  such  could  never  be  made  pure.  But  what  phi- 
losophy could  not  do,  that  the  truth  of  Christ  did.  It 
was  thought  to  bo  very  strange  that  Christianity  pro- 
posed to  do  by  means  of  compassion  and  mercy  what 
could  not  be  effected  by  punishment.  But  the  divine 
method,  like  the  divine  power,  differs  from  that  of 
man.  And  as  Jesus  attracted  and  saved  publicans, 
gross  sinners,  and  outcasts,  while  on  earth,  so  has  he 
done  ever  since.  The  Pharisees,  and  all  who  felt  sat- 
isfied with  their  OWTI  righteousness,  have  always  turned 
away  from  him  ;  while  those  who  were  crashed  by 
their  weight  of  sin  have  ever  sought  and  found  him. 
And  in  the  efficacy  of  the  Gospel  to  save  those  re- 
garded by  men  as  beyond  redemption,  it  has  proved 
its  more  than  human  power  to  deliver  from  sin  and 
death.  The  wisdom  of  God  con  founds  the  wisdom  of 


362  CHRISTIAN   SOCIOLOGY. 

men.  "  But  God  hatn  chosen  the  foolish  things  of 
the  world  to  confound  the  wise  ;  and  God  hath  chosen 
the  weak  things  of  the  world  to  confound  the  things 
which  are  mighty  ;  and  base  things  of  the  world,  and 
things  which  are  despised,  hath  God  chosen,  yea,  and 
things  which  are  not,  to  bring  to  naught  things  that 
are  :  that  no  flesh  should  glory  in  his  presence. ' '  * 
Indeed,  if  there  were  no  salvation  for  the  vilest  of  the 
vile,  there  would  be  no  gospel  adapted  to  all  the  varied 
needs  of  men. 

It  is  evident  that  efforts  in  behalf  of  the  low,  de- 
based, and  outcast  must  be  paralyzed,  unless  this 
strong  faith  in  the  power  of  the  Gospel  reigns  in  the 
heart.  The  work  may  be  slow  and  discouraging,  even 
without  perceptible  results,  for  a  long  time.  But  often 
the  most  marked  results  are  obtained.  Kindliness  of 
heart,  deep  pity,  yearning  love,  and  the  spirit  of  sac- 
lifice  are  the  conditions  of  success.  The  mind  and 
heart  and  method  and  truth  of  him  who  said,  "  The 
poor  have  the  Gospel  preached  unto  them,"  arc, 
above  all  other  things,  essential.  In  the  parable  of 
the  good  Samaritan  he  has  deposited  much  wisdom  on 
this  subject. 

*  1  (JOT.  I  :  27-29. 


CHAPTER    XVII. 

THE    PASSION    FOR    HUMANITY. 

HUMANITY,  as  here  used,  includes  every  member  of 
the  human  family.  But  while  it  includes  all  men,  it 
also  includes  all  the  interests  of  man,  whether  they 
be  physical,  intellectual,  or  moral.  Instead  of  being 
a  mere  abstraction,  the  term  humanity  is  thus  very 
concrete,  and  presents  to  us  individuals  and  all  that 
pertains  to  them. 

The  interests  of  man  are  very  varied,  which  makes 
it  so  difficult  to  comprehend  just  what  is  embraced  in 
the  word  humanity.  These  interests  include  all  that 
emanates  from  man  and  all  that  affects  him.  They 
include  all  the  needs  of  man  and  all  his  powers  ;  all 
his  attainments  and  all  his  aspirations  ;  all  the  means 
resorted  to  for  a  livelihood,  and  all  the  occupations  of 
men  ;  all  arts,  literature,  science,  government,  re- 
ligion, and,  in  fact,  all  that  concerns  men  and  inter- 
ests them. 

In  this  broad  sense  we  speak  of  a  passion  for  hu- 
manity— a  passion  not  for  something  that  merely  per- 
tains to  humanity,  but  for  humanity  itself.  When  we 
speak  of  the  passion  for  humanity,  we  mean  an  in- 
tense desire  to  promote  the  welfare  of  man.  It  is 
simply  the  interest  in  humanity  raised  to  a  fervent 
passion.  It  implies  that  there  is  an  ardent  love  for 


364  CHRISTIAN   SOCIOLOGY. 

man  as  such  ;  that  there  is  genuine  zeal  for  promot- 
ing the  interests  of  mankind  ;  and  that  there  is  enthu- 
tiasm  in  the  effort  to  ameliorate  the  condition  of  the 
human  family. 

This  passion  is  the  death  of  all  selfishness.  It  can 
exist  only  in  large  hearts  and  generous,  comprehen- 
sive natures  ;  hence  it  is  a  stranger  to  the  heart  whose 
affections  twine  only  around  self  and  home.  It  rises 
above  the  limited  affections  of  immediate  relationship, 
above  all  class  and  party  interests,  and  even  above  na- 
tional prejudice.  Through  these,  above  and  beyond 
them,  this  passion  recognizes  all  men  as  akin,  and  all 
their  interests  as  inseparably  interwoven.  The  heart 
in  which  this  passion  glows  has  realized  its  relation  to 
humanity,  and  appreciates  its  kinship  ;  it  has  been 
made  conscious  of  the  whole,  of  which  it  is  but  a 
part ;  and  it  feels  that  the  whole  is  of  greater  moment 
than  merely  a  part.  Such  a  heart  must  do  itself  vio- 
lence to  limit  its  affections  to  itself,  or  to  make  itself 
the  source  and  the  end  of  all  its  activities.  Recogniz- 
ing its  interests  as  those  of  humanity,  it  labors  for 
humanity  when  for  itself,  and  for  itself  when  it  la- 
bors for  humanity. 

This  passion  must  not  be  confounded  with  a  vague 
general  sentiment  respecting  human  welfare,  which  is 
idle  and  dreamy.  Nor  is  it,  like  so  much  of  what  is 
called  passion,  blind.  Not  only  has  it  a  definite  object 
in  view,  but  it  also  works  rationally  for  the  attainment 
of  that  object.  In  this  object  the  affections  are  ab- 
sorbed, and  this  makes  it  a  passion.  It  is  not  vis- 
ionary, but  intensely  practical.  For  the  intellect, 
the  heart,  and  the  will,  it  makes  the  brotherhood  of 
man  a  reality.  It  has  a  definite  ideal  for  the  mind  ; 


PROMOTING  ALL  THE  INTERESTS  OF  HUMANITY.  365 

and  this  ideal  shapes  the  affections  and  controls  the 
conduct. 

If  this  passion  is  healthy,  it  will  not  only  seek  to 
promote  all  the  interests  of  humanity,  but  it  will  also 
seek  to  promote  these  interests  in  proportion  to  their 
worth.  It  will  not  despise  even  the  least  that  pertains 
to  man's  welfare  ;  but  it  will  seek  especially  that 
which  is  best  for  man.  Making  humanity  the  stand- 
ard of  all  earthly  values,  it  estimates  things  not  as 
having  value  in  themselves,  but  according  to  their 
power  to  affect  man.  Man's  body  is  not  ignored  ;  it 
is  essential  to  him  here,  and  its  well-being  is  the  con- 
dition for  the  healthy  activity  of  the  mind  and  the 
spirit.  The  improvement  of  its  condition  is,  therefore, 
of  great  importance.  But  its  value  is  not  in  itself, 
but  in  its  relation  to  the  mental  and  the  moral.  The 
mind,  being  higher  than  the  body,  is  worthy  of  more 
culture.  But  the  highest  of  all  is  spiritual  culture. 
And  if  the  passion  for  humanity  is  true  and  healthy, 
it  will  seek  chiefly  to  promote  that  culture  which  is 
highest,  though  it  will  by  no  means  neglect  the  other 
interests  of  man.  In  laying  special  stress  on  spiritual 
culture,  it  simply  seeks  the  proper  symmetry  and  pro- 
portion, and  aims  to  cultivate  man  as  man,  not  as  a 
mere  animal.  When  therefore  this  passion  makes  the 
spiritual  welfare  of  humanity  its  highest  aim,  it  sim- 
ply acts  in  harmony  with  the  truth. 

Does  Christianity  cultivate  this  passion  ?  There 
are  those  who  regard  Christianity  as  hostile  to  some  of 
the  interests  of  humanity,  hence  as  one-sided  and 
partial,  and  as  either  ignoring  or  else  directly  oppos- 
ing some  of  the  just  claims  of  man.  It  has  been 
charged  that  it  does  not  recognize  fully  the  claims  of 


366  CHRISTIAN   SOCIOLOGY. 

man's  physical  nature  ;  that  while  it  cultivates  the 
spirit  of  patience  and  submission,  and  all  the  gentler 
virtues,  it  does  not  cultivate  the  heroic  virtues,  and 
the  spirit  of  manliness  and  independence  ;  that  by 
laying  special  stress  on  the  life  to  come,  it  does  not  do 
full  justice  to  this  life,  but  depreciates  it,  and  also  this 
world  ;  that  by  making  faith  the  condition  of  salva- 
tion, it  does  not  give  reason  its  right  place,  and  that, 
consequently,  it  does  not  promote  science  in  all  its  de- 
partments ;  and  that  it  does  not  cultivate  the  fine  arts. 
These  and  other  objections  have  been  urged  against 
Christianity,  to  show  that  it  is  not  a  friend  to  hu- 
manity, but  is  hostile  to  some  of  its  interests,  however 
much  it  may  promote  others. 

As  a  rule,  those  who  make  these  changes  do  not 
judge  the  Christian  religion  according  to  its  own 
standard  and  real  merit,  but  according  to  its  repre- 
sentation in  some  individuals  and  in  some  churches. 
That  in  these  religion  is  often  very  imperfect  must  be 
admitted.  There  are  false  systems  of  religion  against 
which  the  above  charges  can  justly  be  made  ;  but 
genuine  Christianity  is  not  hostile  to  a  single  just 
claim  of  humanity.  It  seeks  to  remove  from  man 
whatever  is  hostile  to  his  true  manhood,  and  to  de- 
velop that  manhood  in  all  its  purity  and  to  the  utmost 
degree  of  perfection.  It  teaches  that  God  not  only 
created  man,  but  also  that  he  made  him  in  his  own 
image  ;  if,  therefore,  it  is  hostile  to  any  true  element 
of  man,  it  is  hostile  to  the  very  work  and  image  of 
God.  It  does,  however,  oppose  that  which  depraved 
men  crave,  but  not  a  single  craving  of  the  pure  soul. 
And  when  men  say  that  Christianity  is  hostile  to  hu- 
manity, they  either  do  not  understand  the  Christian 


SPIRITUAL   CULTURE.  367 

religion,  or  else  they  mistake  the  dross  attached  to 
man  as  the  pure  gold. 

As  a  religious  system,  the  Gospel  addresses  man  as 
a  religious  being.  It  does  not  supersede  reason,  ob- 
servation, and  experience  ;  but  it  communicates  spirit- 
ual truth,  which  these  cannot  give.  Hence  its  great 
aim  is  religious  culture,  and  not  physical,  scientific, 
or  political  ends.  But  if  its  spirit  is  adopted,  and  if 
its  principles  are  carried  out,  these  ends  will  be  pro- 
moted most  efficiently  and  in  the  purest  manner. 
Very  naturally,  the  Gospel  lays  special  stress  on  man's 
spiritual  nature,  and,  above  all,  it  seeks  to  purify  and 
develop  the  spirit.  The  artist  who  paints  the  human 
form  is  specially  careful  about  the  face.  That  may 
cost  him  ten  or  twenty  times  as  much  labor  as  all  the 
rest  of  the  figure.  But  this  does  not  argue  that,  while 
he  appreciates  the  face,  he  depreciates  the  rest  of  the 
body.  In  the  face  the  mind  and  soul,  the  distinc- 
tively human  elements  of  man,  are  most  strikingly 
seen.  It  is  of  prime  importance,  and  deserves  the 
extra  time  and  labor  devoted  to  it.  "Were  as  much 
attention  paid  to  the  feet,  or  hands,  or  drapery,  it 
would  be  very  evident  that  the  artist  did  not  under- 
stand his  art.  The  law  is,  that  everything  is  to  re- 
ceive attention  proportionate  to  its  importance. 

This  law  is  adopted  by  the  Gospel.  The  spirit  of 
man  is  of  greatest  value  ;  therefore,  it  receives  special 
attention.  But  this  does  not  imply  that  the  other 
parts  of  man  are  ignored.  They  are  regarded  as  sub- 
ordinate, because  they  are  subordinate.  The  body  is 
by  no  means  despised  or  treated  as  of  little  impor- 
tance. As  already  stated,  Jesus  heals  the  sick,  feeds 
the  hungry,  and  manifests  a  deep  interest  in  man's 


868  CHRISTIAN   SOCIOLOGY. 

physical  condition.  Paul  warns  especially  against  the 
sin  that  is  against  one's  own  body,  and  declares  that 
the  body  is  the  temple  of  the  Holy  Ghost.  But  be- 
sides the  direct  references  in  the  New  Testament  to 
the  care  of  the  body,  this  care  is  implied  all  through 
its  teachings.  And  all  the  spiritual  blessings  of  the 
Gospel  have  an  indirect  influence  on  the  body. 

Nor  does  Christianity  underestimate  man's  tempo- 
ral welfare,  or  the  temporal  relations  of  men  to  one 
another.  Clearly  Jesus  indicates,  in  the  Sermon  on 
the  Mount,  the  relation  of  the  temporal  to  the  spirit- 
ual, at  the  same  time  showing  that  he  is  not  indiffer- 
ent whether  men  have  the  temporal  or  not.  He 
says  :  "  Seek  ye  first  the  kingdom  of  God,  and  his 
righteousness  ;  and  all  these  things  shall  be  added 
unto  you."  He  also  teaches  his  disciples  a  lesson  of 
economy,  in  John  6  :  12,  when  he  says  :  "  Gather  up 
the  fragments  that  remain,  that  nothing  be  lost." 
He  wants  no  earthly  relation  or  inclination  to  interfere 
with  spiritual  relationship  and  claims,  because  the  lat- 
ter are  higher  than  the  former,  and  deserve  the  pref- 
erence. But,  at  the  same  time,  he  teaches  that  it  is  sin 
to  deprive  parents  of  gifts  under  the  pretext  of  serv- 
ing God  thereby.  God  is  not  to  be  robbed  of  his 
dues,  but  no  more  is  government  to  be  defrauded. 
Not  only  does  Jesus  teach  the  proper  relation  of  man 
to  God,  but  also  of  man  to  man.  He  teaches  that 
love  to  man  is  as  essential  to  Christian  character  as 
love  to  God.  Indeed,  we  are  taught  to  treat  our 
fellow-men  as  we  want  God  to  treat  us.  We  find  in 
the  Gospel  the  most  perfect  rules  for  all  man's  earthly 
relations.  And  so  far  from  ignoring  this  life  and  this 


THIS   PASSION   IN   CHRIST.  369 

world,  the  Gospel  deals  chiefly  with  man  in  this  life, 
and  makes  his  immortal  life  depend  on  it. 

It  need  not  be  shown  that  Christianity  gives  all  the 
faculties  of  the  mind  due  honor  ;  that  it  promotes  all 
true  science  and  art  ;  and  that  it  is  a  friend  to  all  the 
real  interests  of  humanity,  recognizing  all  human 
claims,  and  seeking  to  promote,  in  their  proper  pro- 
portion, all  human  interests.  It  is  truly  and  thor- 
oughly humanitarian  ;  and  if  understood  in  its  length 
and  breadth,  it  will  be  found  to  embrace  in  its  interests 
and  aims  all  that  pertains  to  pure  humanity. 

It  is,  therefore,  proper  to  say  that  Christianity  culti- 
vates a  passion,  not  merely  for  religious  dogmas,  or 
for  the  person  of  Christ,  or  for  religious  institutions, 
or  for  heaven,  but  a  passion  for  humanity,  without 
omitting  a  single  element  or  interest  of  man.  And 
Christianity  is  the  only  system  which  does  cultivate 
this  passion.  The  systems  called  humanitarian,  which 
oppose  religion  under  the  pretence  of  promoting  the 
welfare  of  humanity,  ignore  the  highest  and  the  dis- 
tinctively human  element  in  man,  his  spiritual  nature. 
Ignoring  what  is  peculiarly  and  distinctively  human, 
they  do  not  cultivate  a  passion  for  humanity  as  such, 
but  only  for  a  part  or  parts  of  man.  But  these  so- 
called  humanitarian  movements  may  serve  a  good  pur- 
pose in  calling  the  attention  of  Christian  society  to 
some  of  the  neglected  elements  and  interests  of  Chris- 
tianity. 

This  passion  has  appeared  in  its  purest  and  most 
perfect  form  in  Jesus  Christ.  While  he  teaches  and 
inspires  it,  he  is  also  the  perfect  model  of  this  passion 
for  humanity.  He  came  to  seek  and  to  save  the  lost 
manhood,  and  to  give  it,  here  and  hereafter,  the 


370  CHRISTIAN    SOCIOLOGY. 

highest  development  of  which  it  is  capable.  To  noth 
ing  purely  human  was  he  a  stranger  or  an  enemy. 
He  esteemed  likeness  to  God  the  true  humanity  ; 
and  his  great  aim  was  to  restore  this  likeness.  This 
image  of  God  is  the  priceless  gem  ;  and  all  human 
affairs  are  esteemed  in  proportion  as  they  promote  it. 
Jesus  restores  harmony  in  human  affairs,  putting  them 
into  the  right  place  and  into  the  right  proportions  to 
one  another,  thus  shaping  chaos  into  symmetry.  He 
takes  the  crown  from  under  the  feet  and  puts  it  on  the 
head.  In  pursuing  his  humanizing  efforts  of  restoring 
the  lost  humanity,  he  adapts  his  teachings  to  all  the 
needs  of  man.  Every  age,  every  class,  every  con- 
dition, finds  in  the  Gospel  the  truth  adapted  to  its 
peculiar  spiritual  needs.  And  the  high  spiritual 
truth,  like  a  sun,  sheds  its  light  on  all  beneath  it. 
Christ's  mission  was  divine  ;  but  it  was  as  truly  and 
as  emphatically  humanitarian. 

To  exhibit  fully  this  passion  for  humanity  in  Christ, 
would  require  a  rehearsal  of  the  whole  Gospel.  In 
word  and  deed,  in  life  and  death,  as  there  recorded, 
the  glow  of  this  passion  is  seen.  All  humanity  is  its 
object,  not  merely  an  individual,  a  class,  a  nation,  or 
an  age.  There  is  in  Jesus  an  intense  yearning  for 
man  ;  his  deliverance  and  bliss  are  the  all-absorbing 
thoughts  ;  human  obstacles  and  the  devil's  temptations 
cannot  move  him  from  his  purpose  to  restore  man  ; 
his  life  is  a  concentration  of  all  his  powers  for  the 
accomplishment  of  his  humanitarian  mission  ;  and  in 
his  last  passion  and  death  we  see  the  culmination  of 
his  passion  for  humanity.  It  was  a  passion  that 
walked  right  into  and  through  sacrifice  and  martyr- 
dom to  accomplish  its  purposes. 


THIS   PASSION"   P.ARE.  371 

Xo  one  can  deeply  study  the  Gospel,  imbibe  its 
spirit,  and  make  Christ  his  model,  without  at  the 
same  time  having  this  passion.  The  apostles  received 
it  from  their  Master,  because  the  same  mind  was  in 
them  that  was  in  him.  Paul's  words  and  deeds  are 
but  the  expression  of  this  passion.  And  it  has  burned 
in  all  men  who  have  been  like  unto  Christ. 

It  is  thus  evident  that  we  are  not  advocating  any- 
thing that  is  new,  though  it  is  to  a  large  degree  lost 
and  buried.  In  seeking  to  restore  this  passion,  we  are 
only  trying  to  go  back  to  Christ  and  his  immediate 
followers. 

The  passion  for  humanity  is  so  comprehensive  that 
it  is  difficult  to  form  a  clear  conception  of  what  it 
really  means  and  embraces.  Vague  notions  are  apt 
to  prevail  instead  of  clearly-defined  objects.  But  it 
is  still  more  difficult  to  form  the  passion  itself,  and  to 
cultivate  arid  exercise  it.  There  are  evidently  few, 
very  few,  who  love  man  as  such,  and  who  embrace  hu- 
manity in  their  affection  and  pursuits.  This  requires 
an  exaltation  and  enlarging  of  the  heart  which  few 
attain.  In  nearly  every  case,  the  affections  and  aims 
and  pursuits  are  limited  to  self,  to  the  family,  to  a 
small  circle  of  friends,  to  a  class,  or  a  church,  or  a 
people,  or  to  some  particular  interests.  We  speak  of 
a  passion  for  self,  or  for  a  class,  or  for  particular  ob- 
jects ;  but  who  has  ever  even  heard  of  a  passion  for 
humanity  ?  One  may  well  ask,  Is  it  to  be  found  at 
all? 

Individuals,  societies,  and  churches  have  had,  and 
still  have,  their  passions.  But  frequently  these  have 
been  selfish,  or  clannish,  or  sectarian.  Impure  pas- 
sions are  common.  Men  are  easily  absorbed  by  pleas- 


372  CHRISTIAN   SOCIOLOGY. 

lire,  or  by  a  love  of  wealth  or  fame.  In  individuals, 
as  well  as  nations,  there  is  an  earth- hunger  which 
amounts  to  a  passion.  Sometimes  multitudes,  and  even 
ages,  are  urged  on  by  strange  but  mighty  impulses,  as 
during  the  crusades.  Some  speculation,  some  whim 
or  caprice,  may  be  made  the  basis  of  a  passion  sway- 
ing multitudes.  Religion  has  had  its  passions  for  dog- 
mas, for  ascetic  practices,  for  relics,  and  for  pilgrim- 
ages. Nations,  too,  have  had  their  passions,  often  wild 
and  tumultuous,  and  plunging  them  into  war.  But 
amid  all  the  reign  of  passions,  good  and  evil,  the  pas- 
sion for  humanity  has  rarely  been  found. 

But  there  are  indications  that  a  change  is  imminent. 
Already  the  Reformation  broke  loose  from  much  of 
the  scholastic  speculation  of  the  Middle  Ages,  a  spec- 
ulation whose  human  interest  was  often  remote.  But 
it  was  during  the  second  half  of  last  century  that  the 
so-called  humanistic  tendencies  were  made  specially 
prominent.  In  England,  France,  and  Germany,  men 
arose  who  made  human  needs  and  human  interests  a 
special  study.  In  England  this  study  was  largely  un- 
der the  influence  of  deism  ;  in  Germany,  of  rational- 
ism ;  in  France,  of  materialism.  Its  results  were, 
therefore,  largely  hostile  to  religion.  The  attention 
was  directed  chiefly  to  man's  earthly  interests  ;  and 
not  unfrequently  were  his  spiritual  interests  entirely 
ignored.  The  rights  of  man  became  a  favorite  theme 
of  discussion.  The  political  thought  of  Europe  un- 
derwent a  revolution.  Tyrants  lost  their  grip.  Asa 
result  of  the  revolution  in  sentiment,  we  have  Ameri- 
can independence  and  the  French  revolution.  Politi- 
cal economy  is  born,  and  henceforth  receives  a  large 
share  of  attention.  The  most  prominent  literary 


THE   HUMANITARIAN   MOVEMENT.  3T3 

characters  promote  the  humanitarian  movement. 
New  systems  of  education  are  established,  especially 
in  Germany,  whose  immediate  aim  is  to  better  man's 
earthly  condition.  The  poets  celebrate  man  and  hu- 
man affairs  ;  and,  in  fact,  all  literature  becomes  hu- 
manitarian as  never  before.  In  the  new  interest  ex- 
cited in  humanity,  many  of  the  former  disputes  were 
buried,  and  many  of  the  former  problems  and  specu- 
lations were  thrust  aside. 

There  was  much  in  this  tendency  that  was  partial 
and  erroneous.  In  their  hot  zeal  for  human  interests, 
many  went  too  far.  They  wanted  to  usher  in  a  new 
era  which  had  no  historical  basis  in  the  development 
of  the  past.  They  looked  on  state  religions  as  instru- 
ments used  to  fetter  men,  and  they  turned  their  backs 
on  religion  itself.  It  is  not  strange  that  when  men 
became  conscious  of  themselves  and  their  rights,  they 
should  jump  to  the  extreme,  and  mistake  liberty  as 
freedom  from  all  external  restraint,  whether  on  the 
part  of  government  or  of  God.  But  partial  as  the 
movement  was,  it  swept  everything  before  it,  and  has 
determined  the  character  of  the  literature  of  the  day. 
And  it  is  safe  to  say  that  in  Europe  and  America  the 
gross  tyranny  of  serfdom,  and  the  slavery  of  past 
ages,  have  been  made  impossible. 

Religion  has  not  been  outside  of  this  movement, 
but  in  it  ;  it  has  helped  to  form  the  current,  and  it 
has  been  borne  along  by  that  current.  We  need  not 
stop  do  indicate  the  great  philanthropic  and  mission- 
ary enterprises  of  the  Church  within  a  century.  !Not 
that  these  are  altogether  new  ;  but  they  are  certainly 
more  general,  and  have  a  wider  range  than  ever  be- 


374  CHRISTIAN    SOCIOLOGY. 

fore.  Without  sacrificing  its  spirituality,  the  Church 
has  become  more  humanitarian  in  the  best  sense. 

In  order  to  fulfil  its  mission,  the  Church  must  keep 
abreast  of  the  age.  Outside  of  the  Church,  man  is 
the  focus  of  thought  and  pursuit.  Infidelity  professes 
to  be  the  champion  of  the  welfare  of  mankind.  But 
if  infidelity  has  any  passion  for  man,  it  is  necessarily 
partial,  since  it  neglects  that  which  is  highest  in  man, 
his  religious  nature.  Nor  can  the  Church  meet  the 
needs  of  the  age  if  it  attends  only  to  a  part  of  human 
interests.  It  must  have  regard  to  the  whole  man  and 
to  all  his  interests.  It  must  have  regard  to  the  indi- 
vidual and  to  society,  and  to  the  whole  world  ;  it 
must  regard  man  as  spiritual,  intellectual,  and  physi- 
cal ;  as  of  God,  and  yet  of  earth  ;  as  the  creature  of 
the  day,  and  yet  immortal.  In  one  word,  the  passion 
for  humanity  must  be  healthy. 

Christ  repeatedly  declares  that  the  Father's  glory  is 
his  aim.  This,  however,  does  not  conflict  with  his 
passion  for  humanity.  It  is  by  means  of  this  very 
passion,  namely,  by  saving  man,  that  he  promotes  the 
Father's  glory.  The  eminent  Tholuuk  said  :  "I 
have  but  one  passion  ;  and  that  is  he,  he  only."  He 
meant  Christ.  And  yet  it  was  a  passion  which  in- 
cluded man  ;  and  with  a  real  passion  Tholuck  sought 
to  bring. men  to  Christ  ;  and  thousands  of  young  men 
have  been  led,  through  his  influence,  nearer  Christ. 
This  passion,  therefore,  does  not  interfere  with  the 
glory  of  God  as  the  great  aim  of  life  ;  it  is  the  very 
means  of  promoting  this  glory. 

Looking  at  man  in  his  grovelling  state  and  in  his 
selfish  pursuits  ;  looking  at  the  false  religions  which 
are  so  prevalent  ;  looking  at  the  narrowness,  bigotry, 


RELATION   OF   SOCIOLOGY  TO  THIS   PASSION.     375 

worldliness,  and  apathy  of  so  many  in  the  Church  ; 
looking  at  the  general  paralysis  of  faith,  which  makes 
enthusiasm  so  difficult  and  rare  ;  looking  on  the  many 
professors  who  have  slain  the  spirit  of  sacrifice  ;  look- 
ing at  the  flood  of  infidelity,  sensuality,  and  crime, 
threatening  to  deluge  us  with  a  modern  heathenism  ; 
is  there  any  hope  that  this  pure,  noble,  large,  human 
and  yet  divine  passion  for  humanity  can  be  made  prev- 
alent among  believers  ?  It  looks  like  a  mere  ideal, 
the  realization  of  which  seems  hardly  possible.  Yet, 
we  believe  that  there  are  some  who  have  the  heroism 
of  faith,  and  the  devotion  of  love,  to  make  this  pas- 
sion the  inspiration  of  their  lives.  These  few  chosen 
ones  may  communicate  it  to  others,  so  that  other 
hearts  may  also  glow  for  human  welfare.  But  how- 
ever difficult  or  rare  this  passion  may  be,  it  is  the 
great  need  of  the  day.  And  when  Christian  Sociol- 
ogy has  done  its  greatest  work,  it  will  have  produced 
and  developed  the  passion  for  humanity. 


INDEX. 


Amusements,  205-210. 

Analogies  to  Christian   Truth,  70-71. 

Analysis,  54,  65,  58. 

Apologetics,  42. 

Art,  208. 

Art  of  Social  Work,  258-260. 

Athenagoras,  95. 

Augustine,  95. 

Bacon,  Dr.,  147. 

Balou,  4. 

Beck,  50,  55, 127. 

Brotherhood,  Spiritual,  118,  119,  135. 

Bunj-an,  244. 

Carey,  44. 

Christianity  Essentially  Life,  62-63. 

Churcn,  Visible,  135-136. 

Invisible,  136,  160. 
Clement  of  Alexandria,  95. 
Collard,  de  Royar,  20. 
Commendation,  332-334. 
Communism,  46,  47,  234. 
Comte,  26-28,  235. 
Congregational  Church,  138.  147. 
Consciences,  Tender,  315-319. 
Conservatism,  1-2. 
Contagious  Sins,  356-358. 
Cousin,  307. 

Creeds,  137-142,  146-149. 
Criminals,  360. 
Cyprian,  95. 
Dancing,  209. 
Deism,  65,  372. 
Delitzsch,  127. 
Denominations  in  the  Church,  177- 

J79. 

Definition,  25. 
Dignity  of  Man,  101. 
Diversity  in  Christian  Society,  167- 

182. 


Doctrine,  its  Relation  to  Christian  So- 
ciety, 72-73. 

Dogmatics,  38,  85,  86,  218. 

Donatists,  135. 

Dorner,  71. 

Duties,  Social,  order  of,  292-293. 

Ecclesioiogy,  40, 189. 

Episcopal  Church,  138,  147. 

Ethics,  38,  85,  86,  218. 

Ethics,  Christian  Social,  212,  217,  218, 
236. 

Evangelical  Alliance,  146,  181. 

Evolution  of  Christianity,  66-71. 

Exegesis,  36,  39. 

Faith,  124-133. 

Faith  and  Reason,  66. 

Fellowship,  Christian,  300-306. 

Forbearance,  320-323. 

Forbes,  148. 

Forgiveness,  320-323. 

Guizot,  17,  18,  33. 

Halieutics,  342,  343. 

Heart,  as  used  in  Scripture,  126-127, 
228. 

Hegel,  56,  57,  63,  6«,  193. 

Helping  Christian  Brethren  in  Spirit- 
ual Growth,  323-329. 

Herder,  269. 

Herzog,  106. 

Hickok,  229. 

History,  63,  64. 

Hodge,  146,  148. 

Honesty,  Christian,  349,  350. 

Honor,  273,  275. 

Hopkins,  Mark,  230,  246,  247. 

Humanity,  363. 

How  Viewed  by  Christianity,  103- 
118. 

Huss,  135,  160. 


378 


INDEX. 


Image  of  God,  105-107. 

Individual,  his  Relation  to  Society, 

233-236. 

Individualism,  8, 18-20. 
Individuality,  243,  244,  268,  269. 
Inductive  Method,  48,  49. 
Kahnis,  106. 
Keirkegaard,  19. 

Law,  the  Highest  for  Christian  Con- 
duct, 293-297. 
Law,  Relation  of  the  Believer  to  the, 

218-221. 

Liberty,  Christian,  307-320. 
Life,  Christian,  its   Power,   343-345, 

351. 

Logic,  54. 
Love,  Christian  Definition,  228-232. 

Its  Object,  298-300. 

The  Controlling  Principles  of  Chris- 
tain  Ethics,  221-232. 
Luther,  130, 131,  170,  303. 
Lutheran  Church,  138,  146. 
Macrae,  148. 

Man  and  the  Animal,  107. 
Man,  as  Sinful,  108-110. 

As  Redeemable,  110,  111. 

As  a  Child  of  God,  112-118. 
Martensen,  19. 
Maurice,  4. 

Melanchthon,  33,  170,  303. 
Method,  47-59. 

Methodist  Church,  138,  147,  148, 192. 
Missions  at  Home,  358-360. 
Monasticism,  235,  244. 
Morality,  63. 
Moehler,  106. 
Moravians,  135. 
Mflller,  Julius,  56, 136. 
Natural,  how  used  in  Theology,  121- 

123. 

Neander,  344,  346. 
Niebuhr,  82. 

Old  Testament,  its  relation  to  Chris- 
tian Sociology,  37. 
Opera,  207. 
Organism,  spiritual,  119, 120, 131,  132, 

144, 145,  158,  161. 

Person  of  Christ  in  the  Gospel,  73  84. 
Pantheism,  19. 
Passion  for  Humanity,  363-375. 

Definition,  363-365. 


Christianity  cultivates  this  passion, 

365. 

Picus,  John,  201. 
Positivists,  27,  32,  49. 
Practical,  the,  its  Nature,  212-216. 
Presbyterian  Church,  138,  147,  148. 
Philosophy,  56,  57,  63-65. 

Plato,  19. 

Prevision  in  Sociology,  28-30. 
Principles,  social,  in  the  New  Testa- 
ment, 12,  19. 

Psychology,  biblical,  103, 104,  127, 132. 
Ranch,  230. 

Rationalism,  65,  66,  372. 
Relations,  social,  280,  281. 
Religion  made  attractive,  275,  276. 
Recognition  in  the  spiritual  brother- 
hood, 143,  144. 
Roman  Catholic  Church,  21,  22,  128, 

130,  159,  160, 163,  181,  199. 
Reputation,  270-275,  329-332,  349. 
Rothe,  55,  193,  244. 
Renan,  69. 
Ritschl,  68,  69. 
Sartorius,  106. 
Schleiermacher,  77. 
Scholten,  96. 
Sectarianism,  180. 
Self-Culture,  243-252. 

Its  relation  to  society,  252-254. 

Its  intrinsic  value,  254-257. 

How  obtained,  260-265. 
Self,  duties  to,  266-274. 
Self-love,  236-246. 
Service,  divine,  14. 
Sharp,  55, 

Silence  amid  accusations,  278,  279. 
Slander,  330-332. 
Skinner,  147. 

Skepticism,  345-347,  852-354. 
Society,  origin  of  the  word,  32-34. 
Society,  Christian,  34-35. 

Neglect  of  its  study,  3-5. 

Its  origin,  77-84. 

It8  mission,  183-186. 

Its  relation  to  Christ  and  the  Scrip- 
tures, 186-188. 

To  the  Church,  188-193. 

To  the  State,  193-196. 

To  non-believers,  196-198- 

To  Jews,  200. 


INDEX. 


379 


To  education,  201-804. 
To  reforms,  204,  205. 
Social  problems,  18. 
Socialism,  9,  19-21,  46,  234. 
Sociological  truth  in  the  New  Testa- 
ment, 48,  49. 
Sociology,  origin  of  the  word,  26,  30- 

34. 

Sociology,  Christian,  definition,  31-34. 
Materials  drawn  from  the  New  Tes- 
tament, 35-37. 
Relation  to  other  departments  of 

Theology,  39-44. 
To  other  sociological  systems,  44- 

47. 

Why  made  a  distinct  part  of  the- 
ology, 11. 

Social  intercourse,  Its  aim,  285-291. 
Social  duties  of  the  Christian  to  the 

Christian,  306-338. 
To  men  of  the  world,  339-362. 


Spencer,  Herbert,  27,  44,  55,  236. 

Strauss,  68. 

Substance  and  Form,  47, 48. 

System,  52-57 

Systematic  divinity,  38,  41. 

Synthesis,  54,  55. 

Tertullian,  96,  344. 

Theatre,  207-209. 

Theology,  54,  55. 

Its  divisions,  38-40. 
Thiersch,  106. 
Tholuck,  374. 
Tubingen  School,  68. 
Union,  organic,  160,  161) 
Unity,  Christian,  150-166. 
Van  Oosterzee,  191. 
Vladimir,  9. 
Woman,  her  position  In  the  Gospel, 

101. 
Wright,  R.  J.,  4,  46. 


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